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Full text of "The Engineer Corps of Hell; or, Rome's sappers and miners. Containing the tactics of the "militia of the Pope," of the Secret manual of the Jesuits, and other matter intensely interesting, especially to the Freemasons and lovers of civil and religious liberty, whithersoever dispersed throughout the globe"

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the  Class  of  1901 

founded  by 







Engineer  Corps  of  Hell; 


Rome's  Sappers  and  Miners. 

Containing  the  Tactics  of  the  "  Militia  of  the  Pope,"  or 
the  Secret  Manual  of  the  Jesuits,  and  Other  Mat- 
ter Intensely  Interesting,  especially  to  the 
Freemason  and  Lovers  of  Civil  and  Religious 
Liberty,   whithersoever   Dispersed 
throughout  the  globe. 

Compiled  and  Translated  by 

EDWIN    A.    SHERMAN,    32°, 

Past  Grand  Registrar  of  the  Grand  Consistory  of  the  32d  Degree  of 

the  Ancient  and  Accepted  Scottish  Kite  of  Freemasonry  of 

the  State  of  California,  and  Secretary  of  the  Masonic 

Veteran  Association  of  the  Pacific  Coast,  etc. 

Sold  by  Private  Subscription  only,  and  nnder  Stipulated 




L'ntcU\  Roc 

To  the 


of  St.  Anns,  Kankakee  County,  State  of  Illinois, 
the  Martin  Luther  of  America,  the  Clie?it  and 
Friend  of  Abraham  Lincoln,  "the  Martyr  Presi- 
dent of  the  United  States,"  this  work  is  most 
respectfully  and  affectio?iately  dedicated  by 

The  Compiler. 




The  Secret  Monitor  op  the  Jesuits,  embracing  a  brief 
history  of  this  Society  of  Thugs,  with  their  secret  instruc- 
tions and  code,  with  an  introduction  by  Charles  Sauvestre, 
the  whole  translated  from  the  Spanish.  Copy  now  in  the 
hands  of  the  translator,  Edwin  A.  ShermaD,  the  compiler  of 

this  work. 



Why  Abraham  Lincoln,  the  Martyr  President,  was  assassi- 
nated; the  initial  point  of  the  conspiracy  against  him  by  the 
Jesuits  in  Illinois  in  1856;  the  Papal  conspiracy  against  him 
and  the  Union  while  he  was  President,  and  the  tragic  fate  of 
the  victim  of  their  foul  plot,  which  was  consummated  on  the 
14th  of  April,  1865. 


The  Papal  Syllabus  of  Errors,  by  Pope  Pius  IX.;  extracts 
from  Den's  and  Kenricks'  Theology;  Bishop  Dupanloup's 
tirade  against  Freemasonry,  aud  other  miscellaneous  matters 
of  interest  to  Freemasons  and  other  fraternal  associations. 



In  presenting  to  our  readers  this  translation  from  the 
Spanish  of  the  "Monita  Secreta  "  (Secret  Monitor)  of 
the  Jesuits,  it  is  but  due  that  a  clear  and  truthful  statement 
of  how  the  work  came  into  our  hands  should  be  given. 

In  the  month  of  August  of  1870,  the  Secretariat  of  all  the 
bodies  of  the  Ancient  and  Accepted  Scottish  Rite  of  Freema- 
sonry in  the  City  of  San  Francisco,  California,  had  been 
placed  in  our  hands,  and  we  then  occupied  an  office,  which 
had  been  assigned  to  us,  in  the  Masonic  Temple  of  this  city. 
Scarcely  had  we  then  entered  upon  our  duties,  when  one 
morning  in  the  month  of  September,  1870,  a  rap  was  heard 
at  our  door,  and,  on  opening  it,  a  stranger,  feeble  in  body, 
with  a  pallid  face  bearing  the  evidence  of  great  suffering  and 
of  sickness,  inquired  if  that  was  the  office  of  the  Secretary  of 
the  Scottish  Rite  of  Freemasonry,  which  we  answered  in  the 
affirmative  and  invited  him  in  and  gave  him  a  seat. 

He  then  took  from  his  pocket  a  package  of  papers,  covered 
with  leather  and  oil-silk,  which  he  carefully  unwrapped  and 
presented  for  our  inspection.  Being  in  Spanish  and  Latin, 
we  found  upon  examination  that  they  were  his  patents  or 
certificates  of  the  various  degrees  of  the  Scottish  Rite  of 
Freemasonry,  duly  signed  and  attested  by  the  officers,  and 
bearing  the  seal  of  the  Supreme  Council  of  the  Thirty-third 
Degree  of  Peru .  Upon  further  examination,  we  found  the 
stranger  to  be  a  "Brother  of  the  Light,"  and,  with  other  let- 
ters and  credentials  which  he  bore,  that  he  was  a  gentleman 
of  refinement  and  culture,  and  a  member  of  and  explorer  for 
various  scientific  societies  in  Europe,  but  more  especially  for 
the  Archaeological  Society  of  France,  with  its  principal  seat  at 
Paris,  and  with  its  members  and  correspondents  scattered 
throughout  Europe  and  America.  He  was  a  Frenchman, 
and,  if  we  mistake  not,  a  Huguenot.     He  spoke  English,  but 

rather  brokenly,  yet  correctly  in  grammar  and  diction.  He 
inquired  where  our  Scottish  Rite  bodies  met,  and  desired  to 
see  the  hall  where  our  brethren  of  that  Rite  assembled.  We 
conducted  him  up  the  stairs,  which  he  slowly  ascended  to  the 
ante-room  of  the  Chapter  Hall,  where,  pausing  a  few  mo- 
ments, we  then  entered  the  main  hall,  and  with  uncovered 
head  he  reverently  approached  the  altar,  knelt  and  embraced 
it,  and  bowed  his  head  in  silent  prayer.  We  were  peculiarly 
struck  with  his  manner  and  attitude,  and  looked  on  in  silence? 
wondering  what  he  would  do  next.  He  then  raised  his  head, 
and,  reaching  behind,  took  out  a  handkerchief  from  his  pocket 
in  the  skirt  of  his  coat  and  spread  it  out  upon  the  altar.  He 
then  reached  his  hand  to  the  back  of  his  neck  inside  of  his 
collar  and  slowly  pulled  up  and  out  a  soiled  Masonic  Rose 
Croix  apron  and  spread  it  out  upon  the  handkerchief  upon 
the  altar,  and  then  clasping  his  hands  together  and  raising 
his  eyes  towards  heaven,  offered  a  prayer  in  French  of  grati- 
tude and  thanksgiving.  These  strange  proceedings,  at  such 
a  time  and  to  which  Americans  are  not  accustomed,  greatly 
intensified  our  curiosity,  and  the  first  thought  that  passed 
through  our  mind  was,  Is  he  a  crank?  While  waiting 
for  him  to  finish  his  devotions,  we  observed  that  the 
apron  was  badly  stained  and  had  several  holes  in  it,  and 
there  was  something  about  it  which  held  our  attention  fixed 
upon  it.  At  last  he  arose,  and  we  asked  of  him  the  meaning 
of  all  this,  which  was  strange  to  us,  never  having  witnessed 
anything  of  this  sort  before,  we  having  then  been  a  Mason 
nearly  seventeen  years.  We  were  aware  of  the  difference  in 
the  rituals  of  foreign  jurisdictions,  and  the  customs  of  our 
foreign  brethren,  especially  those  of  the  Latin  races,  and 
could  make  an  allowance  for  their  exuberance  and  intensity 
of  feeling  in  their  affection  and  ardor  for  Freemasonry.  He 
replied:  "If  you  will  return  to  your  room  down-stairs,  where 
it  is  warmer  than  it  is  in  this  hall,  I  will  explain  to  you  all." 
We  then  returned  to  the  office,  and  he,  looking  to  see  if  the 
door  was  bolted  and  secure,  asked  us  to  assist  him  in  remov- 
ing his  coat  and  vest,  and  we  did  so.     Then  pulling  up  his 


outer  and  under  shirts,  he  showed  us  his  back,  and  what  a 
sight  was  there  presented  to  us!    There  were  several  bullet 
wounds  and  those  made  by  stabs  with  a  knife   or  poinard , 
but  nearly  healed,  two  or  three  of  which  were  still  slightly 
suppurating.     We  said  to   him,    "You  need  a  surgeon." 
"  Oh,  no,"  he  answered,  "I   am  pretty  near  well  now."     We 
then  assisted  him  to  adjust  his  clothing,  which  having  done, 
we  then  asked  of  him  to  explain  to  us  the  history  and  mean- 
ing of  all  this,  which  he  dil  in  the  following  manner,  which 
is  given  as  correctly  as  possible  and  as  our  recollection  serves 
us.     He  said:  "I  am  a  member  of  various  scientific  societies 
in  Europe,  one  of  which  is  the  Archaeological   Society  of 
France,  whose  seat  is  in  Paris,  and  of  which  country  I  am  a 
native.     This  society  has  many  corresponding  members  in 
other  countries,  and  is  engaged  in  making  archaeological  and 
antiquarian  researches  in  various  parts  of  the  globe.     As  one 
of  its  scientific  explorers,  I  was  assigned  to  Spanish  America, 
especially  to  the  countries  of  Chili,  Peru,  Bolivia,  Ecuador, 
New  Granada  and  Venezuela.    After  having  laid  out  my  plan 
of  exploration,  I  directed  my  principal  attention  to  the  west- 
ern slope  of  the  Andean  Range  in  South  America,  and  to 
that  portion  in  northeastern  Chili,  Bolivia  and  southeastern 
Peru,  as  that  presented  the  most  interesting  unexplored  ter- 
ritory for  my  research  and  examination.     Every  facility  had 
been  accorded  to  me  by  the  principal  government  officials  of 
those  countries;  the  people  of  Chili  being  the  most  libera* 
and  enlightened,  while  those  of  Peru  and  Bolivia  were  the 
most  superstitious  and  priest-ridden  of  any  under  the  sun. 
I  was  greatly  indebted  to  my  Masonic  brethren  at  Callao  and 
Lima  for  kind  and  fraternal  courtesies  and  hospitalities  ex- 
tended to  me,  and  after  bidding  them  adieu,  I  entered  upon 
my  tour  of  exploration  and  started  for  my  destination  to  ex- 
amine the  ruins  of  ancient  Temples  of  the  Sun  and  of  towns 
and  cities  long  since  perished,  which  were  once  populated  by 
the  subjects  of  the  Incas,  and  destroyed  by  the  ravages  of 
war  with  other  nations,  the  invasion  by  the  Spaniards  under 
Pizarro,  and  the  terrible  temblors  or  earthquakes  which  had 


helped  in  the  general  destruction  which  had  been  wrought  at 
tho  hands  of  the  invaders,  both  of  their  native  continent  and 
from  across  the  Atlantic  from  the  Sierra  Morena  of  Old 
Spain  —  a  people  now  remotely  and  sparsely  settled,  except- 
ing in  the  few  cities  and  towns,  but  nearly  the  whole  sunk  in 
ignorance,  and  both  soul  and  body  fettered  and  bound  to  a 
licentious  and  merciless  priesthood,  where  every  cathedral 
and  church  was  a  citadel  and  fortification,  and  every  monas- 
tery a  barracks  garrisoned  with  lustful  and  armed  monks, 
with  innumerable  nunneries  as  harems  for  the  gratification 
of  their  passions  and  lustful  desires.  Morals  were  at  a  low 
ebb,  and  a  compagfion  de  noche  was  furnished  with  the  gen- 
eral bill  of  fare  to  the  guest  of  the  hostelry,  to  be  accepted  or 
not,  according  to  the  taste  or  wish  of  the  sojourning  traveller. 

"Having  determined  the  point  of  my  destination  and  com- 
menced my  explorations,  the  nearest  habitation  to  the  locality 
of  the  ruins  which  I  had  selected  to  examine  was  nearly  six 
miles,  and,  at  times  when  being  excessively  fatigued  with  my 
labor,  I  found  that  it  would  be  necessary  to  camp  upon  the 
spot,  and  then  afterwards  where  I  was  domiciled  I  could 
write  up  my  reports  from  the  sketches  I  had  made  and  the 
notes  taken  down.  The  house  which  I  occupied  while  so  en- 
gaged was  built  of  massive  adobe  walls  (or  unburnt  brick), 
nearly  four  feet  thick,  one  story  in  height,  and  the  windows 
without  glass  were  barred  with  iron  grating  and  shutters  in- 
side. It  had  originally  been  constructed  during  the  Spanish 
occupation  of  the  country,  and  evidently  been  built  as  an 
outpost  fortification  for  military  purposes,  against  the  inroads 
of  the  mountain  tribes  of  Indians,  with  whom  a  constant 
predatory  warfare  had  been  maintained,  some  of  whom,  no 
doubt,  were  the  descendants  of  the  original  occupants  of  the 
country,  the  ruins  of  whose  labors  I  had  undertaken  to  ex- 

"The  room  which  had  been  assigned  to  me  by  the  family 
who  occupied  this  house  was  about  thirty  feet  square,  with 
bare  walls,  and  a  seat  of  the  same  material  (adobe)  extending 
nearly  around  the  room,  whitewashed,  and  with  patches  of 


the  furniture  kuocked  off  in  many  places.  The  c<una  or  bed 
consisted  of  an  adobe  bedstead  laid  up  in  masonry  to  about 
the  same  height  and  shape  as  an  ordinary  blacksmith's  forge, 
but  somewhat  larger  and  covered  with  a  very  large  bullock's 
hide.  Owing  to  the  frequent  changes  of  the  bed  linen  and 
to  remove  the  many  lively  occupants  of  this  downy  couch, 
repeated  sweepings  of  the  bedstead  had  made  an  incline 
plane  inwards,  with  a  narrow  gutter  next  the  wall.  In  that 
country,  as  it  used  to  be  in  California,  every  traveller  is  ex- 
pected to  carry  his  blankets,  take  up  his  bed  and  walk  when 
necessary.  Some  cheap  pictures  of  the  Virgin  and  saints 
and  a  crucifix  adorned  the  walls,  and  with  a  chair  and  table 
of  rude  manufacture,  nailed  and  screwed  together  with  thongs 
of  rawhide,  my  furnished  apartments  were  complete.  Dur- 
ing my  absence  at  the  ruins,  my  room  was  not  unfrequently 
occupied  by  other  travelling  gentry,  passing  through  the 

"  It  was  on  my  return  upon  one  occasion  that  I  learned 
that  a  distinguished  'Obispo  Padre  de  Jesus,'  or  Jesuit  Bishop 
Father,  had  also  stopped  one  night  and  had  occupied  my 
room  and  bed,  and  had  left  there  only  two  days  previous  to 
my  return.  Having  thrown  my  poncho  and  cloak  upon  the 
bed,  I  made  my  ablutions,  satisfied  my  hunger,  and  went  to 
work  transcribing  from  my  notes  and  arranging  my  sketches 
in  order.  While  so  engaged,  I  had  occasion  to  rise  and  go 
to  my  bed  to  get  some  things  out  of  the  pocket  in  my  cloak, 
and  in  doing  so  I  disarranged  the  rawhide  mattress,  and  my 
attention  was  directed  to  a  small  package  in  the  gntter  of  the 
bedstead  next  the  wail,  which  had  been  covered  up.  I  un- 
rolled it,  and  to  my  great  astonishment  I  found  that  I  had 
made  a  great  discovery  of  the  '  Secret  Manual  of  Instructions, 
together  with  the  ceremonies  of  induction  of  members  of  the 
Society  of  the  Jesuits,'  printed  in  Latin,  and  bearing  the 
seal  and  signature  and  attestation  of  the  General  and  Secre- 
tary of  the  Order  at  Rome,  embracing  also  the  co- lateral 
branch  of  the  Society  of  San  Fedistas,  or  Fathers  of  the  Holy 
Faith.     Accompanying  the  same  were  manuscript  additions 


and  amendments  made  to  the  general  work.  Carefully  con- 
cealing the  fact  of  my  discovery,  I  immediately  set  to  work 
and  in  stenographic  hand  copied  the  entire  woik  from  the 
Latin  into  French,  and,  knowing  that  it  would  be  exceeding- 
ly dangerous  to  be  found  with  the  original  in  my  possession, 
if  not  positively  fatal,  I  wrapped  the  whole  up  with  the 
same  care  with  which  I  had  undone  it,  replaced  it  in  the  cor. 
ner  of  the  gutter  of  my  bedstead  and  pushed  the  rawhide 
mattress  over  it  in  the  same  manner  as  I  had  found  it.    ■ 

1 '  I  started  the  next  morning,  after  having  completed  my 
copying,  to  renew  my  explorations  and  to  peruse  the  copy  I 
had  made.  In  a  week  I  again  returned  to  the  house  where  I 
had  been  staying,  when  I  was  informed  by  the  family  that  the 
Obispo  with  his  servant  had  returned  in  great  trepidation  and 
anxiety,  asking  if  they  or  any  one  had  found  a  small  parcel 
done  up,  describing  its  outward  appearance,  for  he  had  lost 
it  and  would  be  ruined  if  it  was  not  to  be  found.  He  had 
ridden  on  muleback  over  oue  hundred  and  fifty  leagues  and 
had  searched  for  it  in  vain.  On  entering  my  apartment, 
which  he  had  also  occupied,  and  on  approaching  the  bed- 
stead and  lifting  the  rawhide,  he  had  discovered  the  lost  par- 
cel and  was  greatly  overjoyed  on  again  getting  possession  of 
it.  He  rigidly  questioned  them  concerning  the  extrangero 
who  rented  the  apartments,  but  gaining  no  information  that 
would  throw  any  additional  light  on  the  subject,  went  away 
satisfied  with  what  he  had  recovered. 

"  Having  when  in  Paris  heard  of  such  a  work  that  had 
been  printed  and  used  by  Eugene  Sue  in  his  great  work  of 
the  'Wandering  Jew,'  which  precipitated  the  Revolution  of 
1848  and  made  France  a  republic,  I  sent  for  a  copy  of  that 
work,  if  it  could  possibly  be  obtained,  which  I  was  fortunate 
in  being  able  to  do  through  an  officer  of  the  Grand  Orient  of 
France.  On  comparing  the  two,  I  found  that  they  were 
identically  alike,  with  the  exception  only  of  late  additions 
and  emendations,  which,  with  some  other  matters,  were  in 
manuscript  form  as  already  stated.  I  therefore  adopted  the 
copy  sent  me  with  the  introduction  by  Charles  Sauvestre  and 


other  addenda,  and  at  my  leisure  translated  the  whole  print- 
ed matter  into  Spanish,  sent  the  manuscript  to  my  friends  in 
the  city  of  Boston,  in  the  United  States,  and  had  it  printed 
in  Spanish  for  the  benefit  of  my  Masonic  brethren  in  Span- 
ish America,  but  the  imprint,  the  better  to  conceal  the  source 
and  protect  my  friends,  was  made  to  appear  as  having  been 
printed  at  a  certain  number  and  street  in  Paris.  I  succeeded 
in  getting  quite  a  large  number  of  copies  smuggled  through 
the  custom-house  at  Callao,  Peru,  and  distributed  some  of 
them  among  my  Masonic  brethren  in  that  country.  But, 
alas!  unfortunately  for  myself  and  the  fraternity,  the  Jesuits 
were  to  be  found  even  among  them,  and,  being  duly  warned 
by  true  brethren,  it  became  necessary,  in  order  to  save  my 
life,  to  flee  from  the  country,  and  I  made  my  arrangements 
to  leave  accordingly.  But  being  detained  longer  than  I  ex- 
pected, I  had  to  take  another  route  to  reach  another  seaport 
than  the  one  originally  contemplated,  and  in  doing  so  had  to 
run  the  gauntlet,  as  it  were,  and  was  shot  and  stabbed  in  the 
back,  as  you  see  by  the  wounds  nearly  healed.  Fortunately 
none  proved  to  be  fatal.  I  succeeded  in  reaching  the  sea- 
coast,  and  through  kind  brethren  was  put  on  board  of  an 
English  steamer  bound  for  Panama,  from  whose  surgeon  and 
officers  I  received  every  courtesy  and  attention,  and  on  ar- 
riving at  Panama,  I  took  the  Pacific  Mail  Company's  steamer, 
receiving  the  same  tender  treatment,  and  arrived  here  only  a 
few  days  ago,  nearly  well,  and  here  I  am  just  as  you  see  me. 
Through  it  all  I  have  carried  one  copy  of  this  work  safely, 
and  here  it  is.  If  I  could  get  it  translated  into  English  and 
have  it  printed,  it  would  be  a  most  valuable  weapon  in  the 
hands  of  the  Masonic  fraternity." 

At  that  time  we  were  the  Associate  Editor  of  the  Masonic 
Mirror,  published  by  A.  W.  Bishop  &  Co.,  afterwards  Bishop 
&  Sherman.  We  offered  to  make  the  translation,  and  did  a 
small  portion  of  it  at  that  time  and  sent  copies  of  the  oath  of 
the  San  Fedistas  and  Colloquy  to  our  subscribers,  and  we 
went  with  him  to  Messrs.  H.  H.  Bancroft  &  Co.,  Roman  & 
Co.,  and  other  publishers  of  San  Francisco  at  that  time,  to 


see  if  they  would  print  the  work,  but  all  of  them  declined, 
either  out  of  indifference,  fear  or  policy,  and  the  publication 
of  it  at  that  time  had  to  be  abandoned.  This  gentleman  then 
went  with  me  to  Dr.  Washington  Ayer,  with  whom  the  book 
was  left.  It  had  been  lost,  and  for  a  period  of  about  twelve 
years  could  not  be  found,  when,  as  good  fortune  would  have 
it,  the  book  was  again  recovered  in  the  fall  of  1882,  and,  as 
translated,  it  is  here  given  to  our  readers.  The  original  owner 
is  supposed  to  now  be  in  Mexico  or  Central  America,  pursu- 
ing his  scientific  researches  there.  His  name  is  withheld  for 
prudential  reasons  and  for  safety.  He  is  a  gentleman  of  high 
character,  and  was  warmly  and  favorably  indorsed  by  Senor 
Don  Jose  Eaymundo  Morales,  33°,  Active  Member  of  the 
Supreme  Council  of  the  Ancient  and  Accepted  Scottish  Kite 
of  Freemasonry  of  Peru  at  the  time  of  his  visit  to  the  Grand 
Consistory  of  the  State  of  California,  at  its  organization  in 
San  Francisco,  October  12th,  1870,  at  which  time  we  were 
chosen  as  the  Grand  Registrar  of  that  Grand  Body. 

The  difficulty  in  adhering  to  the  original  text,  being  a 
translation  from  the  Spanish  into  English,  and  the  Spanish 
itself  being  a  translation  from  the  Latin  and  the  French  at 
the  same  time,  we  have  endeavored  to  give  the  same  true  to 
the  spirit  and  literally  as  possible;  and  though  there  are 
some  paragraphs  and  sentences  somewhat  awkward  in  ex- 
pression, dubious  in  their  meaning  and  hard  to  be  understood, 
yet  the  reader  will  be  ready,  when  he  comes  to  them,  to  un- 
derstand the  full  force  of  the  language  of  the  Jesuit  Talley- 
rand, "  that  words  are  only  intended  to  conceal  ideas." 

Asking  the  indulgence  of  our  readers  for  the  imperfections 
contained  in  this  our  first  edition,  which  when  exhausted 
will  be  supplied  by  another,  and  thanking  our  Masonic  and 
other  brethren,  who  have  encouraged  us  in  bringing  forth 
this  work,  that  we  may  see  the  devil  as  he  is,  we  remain, 
Fraternally  yours, 

Translator  and  Compiler. 

San  Francisco,  Cal.,  August  24,  1883. 


By  Charles  Sauvestre. 





Imagine  an  association  whose  members  having  destroyed 
all  ties  of  family  and  of  country,  to  be  singled  out  from 
among  men,  and  whose  forces  are  to  be  concentrated  at  last 
to  one  united  and  formidable  end,  its  plan  devised  and  it 
establishes  its  dominion  by  all  possible  means  over  all  the 
nations  of  the  earth. 

Imagine  this  immense  conspiration  having  in  place  substi- 
tuted its  rules  and  its  policy,  yet,  to  the  same  principles  of 
religion,  that,  little  by  little,  they  have  arrived  to  dominate 
over  the  princes  of  the  church,  to  maintain  a  royal  slavitude, 
although  not  confessed,  and  of  such  a  manner,  that  those 
who  officially  have  the  titles  and  assume  the  responsibility, 
are  nothing  but  the  docile  instruments  of  a  force  hidden 
and  silent.  Such  abe  the  Jesuits.  Always  expelled,  forever 
returning,  and  little  by  little  clandestinely  and  in  the  dark- 
ness throwing  out  its  vigorous  roots.  Its  wealth  may  be  con- 
fiscated, its  losses  cannot  be  detained  for  they  are  covered. 
Practicing  at  a  time  the  caption  of  inheritances  and  the  com- 


merce  of  great  adventures.  Confessors,  negotiators,  brokers, 
lenders,  peddlers  of  pious  gewgaws,  inventors  of  new  devo- 
tions to  make  merchandise.  At  times  mixing  in  poli- 
tics, agitating  states  and  making  princes  to  tremble  upon 
their  thrones,  for  they  are  terrible  in  their  hate.  Wo  unto  him 
when  they  tukn  upon  him  as  his  enemt  !  By  very  especial 
grace  from  heaven,  any  who  may  raise  obstacles  against  them, 
although  they  may  be  found  at  the  summit  of  the  most  lofty 
grandeur,  yet  will  they  be  stricken  down  as  with  a  thunderbolt. 

Henry  IV,  **  the  one  king  of  whom  the  people  have  treas- 
ured his  memory, "  found  three  assassins  successively,  and 
died  under  the  knife  of  a  fanatic,  at  the  same  time  he  was 
about  to  attack  the  favorite  government  of  the  Jesuits — 
Austria.  Clement  XIV,  a  Pope!  supreme  above  the  Order 
of  the  Jesuits,  dies  of  colic  pains  by  poison.  At  this  moment 
the  Jesuits  have  established  themselves  anew  amongst  us 
(in  France),  in  spite  of  the  edicts  and  the  laws.  As  of  old, 
they  have  returned  to  open  their  colleges  and  to  persist  in 
moulding  the  youth  to  their  own  spirit. 

Its  society  grows  and  increases  in  riches  and  influence  by 
all  sorts  of  means;  and  no  one  can  attack  them,  for  every- 
where we  find  men  prompt  to  serve  them,  to  obtain  from 
them  some  advantage  of  position  or  pride.  This  book  which 
we  present  is  the  Seceet  Manual  of  this  most  celebrated 
company.  Many  times  have  we  desired  to  make  ourselves 
believe  that  it  is  an  apocryphal  work,  and  so  absolve  the  en- 
tire Order,  whose  code  has  been  made  known  to  us.  The 
whole  of  this  evil  matter  is  deniable  when  it  is  said  that 
"these  are  good  Fathers."  But  in  all  conscience,  can  one 
place  confidence  in  the  words  of  men,  when  they  teach  that 
M  lying  is  lawful  to  those  who  can  make  it  useful." 

"We  can  swear  that  we  have  not  done  a  thing,  although 
in  effect  we  may  have  done  it,  understanding  by  this  that  we 
did  not  do  it  on  such  a  day  or  before  being  born ;  understanding 
over  any  other  similar  circumstance,  that  we  have  some  way 
by  it,  which  can  discover  the  words  by  which  one  can  save 
himself;  and  this  is  very  convenient  in  critical  circumstances 


&ndjust  when  it  is  necessary  or  useful  for  the  health,  for  honor 
or  well  being."  [Opera  Moralia,  R.  P.  Sanchez,  page  2, 
Book  III,  Chap.  6,  number  13.] 

We  well  know  that  the  Jesuits  are  immutable  in  their  doc- 
trines as  in  all  their  modes  of  being  sint  aut  sunt  aut  non  sint. 
But  to  give  some  weight  to  the  negation,  it  will  be  found 
necessary  to  show  that  the  conduct  of  the  Jesuits,  nothing  is 
had  in  common  with  the  precepts  contained  in  the  book  of 
the  Monita  Secbeta  (Secret  Monitor);  well  then,  it  is  most 
evident  that  the  contrary  exists  in  truth,  and  that  their  works 
are  in  perfect  conformity  with  it. 

It  is  a  great  thing  to  be  noted,  that  the  influence  of  this 
Society  has  been  extended  over  the  secular  clergy;  we  have 
seen  its  methods  developed  among  them  at  the  same  time  s.s 
its  spirit.  The  proofs  are  so  very  numerous  and  public  that 
we  have  the  right  to  insist  upon  this  point,  and  the  reader 
who  desires  to  be  convinced  can  recur  to  the  collection  of  the 
periodicals  of  these  last  times.  It  is  sufficient  to  read  the 
"Secret  Instructions"  to  understand  the  Jesuit  spirit  that 
dictated  them.    Let  us  give  a  glance  among  the  chapters — 

"System  that  must  be  employed  with  Widows  and  the 
manner  to  dispose  op  their  properties."  "methods  by 
which  the  Sons  of  Rich  "Widows  abe  to  be  made  to  em- 
bbace  the  Religious  State  ob  that  of  Devotion."  "  The 
Method  by  which  we  must  chabge  the  Confessobs  and 
Preachers  to  the  Great  of  the  Earth."  "Mode  of  mak- 
ing Profession  of  Despising  of  Riches."  Read  them  all, 
omitting  nothing,  and  say  afterward  if  these  precepts  are  a 
dead  letter.  Having  ceased  to  care  for  the  widow,  to  capture 
the  inheritances,  to  rob  the  children  from  their  families,  of 
intriguing  near  the  great,  of  influencing  in  the  politics  of  the 
nations,  of  working  to  the  last  with  but  one  object,  that  is  not 
the  triumph  of  religion,  but  the  engrandisement  of  the 
"  Company  of  Jesus  "  and  the  establishment  of  its  dominion 
in  the  earth. 

"Well,  then,  if  the  conduct  of  the  Jesuits  is  the  faithful  ex- 
ecution of  the  "Secret  Instructions  "  it  is  the  whole  indis- 


pensable  point  of  admitting  the  reality  of  this  book.  For 
why,  or  are,  the  Jesuits  those  which  are  modeled  upon  it,  or 
has  the  book  been  copied  on  them  ?  In  both  cases,  we  can- 
not say  that  it  is  an  invention  or  a  calumny.  That  which  is 
incontestable  is,  that  the  "Secret  Instructions  "  have  been 
printed  for  the  first  time  in  Paris  in  1661;  find  that  of  those 
there  are  existing  manusoript  copies  of  anterior  date. 

We  read  in  the  edition  of  1824,  which  we  have  before  our 
sight,  "In  the  religious  wars  of  which  Germany  was  the 
theatre,  many  Jesuit  colleges  were  assaulted  and  robbed  by 
the  Reformers.  We  encounter  in  their  archives  exemplary 
manuscripts  of  the  '  Secret  Monitor;  '  and  we  also  find  at 
one  time  in  Paris  two  editions,  one  under  the  rubric  of  Praga 
and  the  other  under  that  of  Padua.  This  last  is  printed  on 
parchment  and  in  accordance  with  the  '  Constitutions  of  the 
Company  of  Jesus.*  The  three  editions,  although  made  from 
different  manuscripts,  are  perfect  in  conforming  with  each 

In  all  the  epochs  in  which  the  Jesuits  have  menaced  the 
State,  a  zealous  hand  has  always  thrust  anew  this  book  which 
has  always  been  preserved  from  those  that  would  destroy  it, 
safely  passed  the  trial,  though  the  "Company"  have  ever 
sought  to  purchase  it  in  secret,  and  cause  all  evidences  of  it 
to  disappear  entirely  from  view.  The  present  edition  of  the 
"  Secret  Monitor  "  has  been  collected  from  the  manuscript 
of  Father  Brothier  and  from  the  French  editions  of  1718, 
1819,  1824  and  1845 — this  last  made  in  Blois  by  Mr.  Ducoux, 
afterwards  member  of  the  Constituent  Assembly  and  Prefect 
of  Police  in  1848,  which  has  served  us  in  the  edition  of  last 
June.  In  this  is  included  an  excellent  notice,  but  it  has  been 
made  to  disappear  as  has  the  most  of  all  other  books  against  the 

We  have  given  in  the  following  a  brief  historic  sketch  of  the 
Order.  Here  we  see  that  the  Jesuits  have  been  successively  ex- 
pelled from  all  parts,  but  that  also  they  have  returned  to  all 
parts,  and  entered  furtively  without  being  disturbed;  in 
France,   solemnly  condemned  for  their  acts  and  doctrines. 


Not  for  this  has  it  been  left  open  with  less  audacity  in  the 
lap  of  the  country  from  which  they  have  been  thrice  expelled. 
The  Ministers  of  State  pass  away,  governments  fall,  revolu- 
tions tear  up  the  countries,  the  laws  are  renewed,  the  Jesuits 
are  always  permanent  and  weigh  down  the  whole.  They, 
only,  never  change.  This  immutability,  which  is  the  sign  of 
its  strength,  is  also  that  of  its  condemnation.  For  that  the 
movement  is  the  law  of  its  existence;  all  who  live  are  subject 
to  change — this  same  is  the  essence  of  progress.  The  for- 
midable "Company  of  Jesus"  is  a  society  of  dead  men! 
perinde  ac  cadaver  is  also  a  work  of  death  that  is  realized. 

Founded  in  an  epoch  in  which  European  society  was  lifted 
up  at  last  from  the  long  and  bloody  night  of  the  Middle  Ages, 
it  imposed  the  mission  of  repelling  the  current  which  bore 
humanity  along  to  the  light  and  to  science.  To  the  torch  of 
reason,  it  opposed  the  dogma  of  passive  obedience  and  to  be 
as  a  corpse;  to  the  pure  brilliant  lights  of  the  conscience,  the 
corruptions  of  doubt  and  of  casuistry. 

The  worship  of  the  saints  replaces  that  of  God;  puerile 
practices  are  substituted  for  those  that  are  moral;  religion  has 
given  way  to  the  grossest  superstitions;  and,  as  the  human 
spirit  cannot  be  detained  in  its  road,  the  separation  has  to  be 
made  between  faith  and  tne  reason;  atheism  is  disseminated 
everywhere;  Jesuitism  aims  to  kill  all  religious  sentiment; 
truth,  which  should  be  in  its  place,  is  given  to  hypocrisy! 

Established  and  directed  with  the  proposition  of  universal 
domination,  this  Society  presents  in  the  means  of  its  organ- 
ization such  power  of  invasion  that  we  cannot  think  of  it 
without  being  oppressed  by  a  species  of  fear.  Well,  can  it  be 
that  the  aim  of  its  first  founders  was  only  to  assist  in  the 
unity  of  its  beliefs?  Perhaps  to-day  many  of  its  members 
are  of  good  faith,  and  mounting  artifice  upon  artifice,  hypoc- 
risy upon  hypocrisy,  with  the  best  of  intentions  imaginable. 
It  is  not  the  first  example  presented  of  hallucination.  But 
not  for  this  is  to  be  left  to  be  less  pernicious  its  action  in  the 
world;  it  is  all  contrary. 

It  is  true  the  statutes  of  the  "Company  or  Jesus"  forbid  to 


its  members  all  personal  ambition;  but  in  this  nothing  is  lost 
to  the  devil.  The  good  fathers  do  not  labor  with  less  earnest- 
ness for  the  exaltation  and  enrichment  of  the  Company,  whose 
power  and  splendor  is  reflected  upon  each  member.  The 
pride  of  the  body  with  all  the  passions  of  the  spirit  of  seot 
replaces  the  interest  of  person.  In  one  word,  each  one  is 
left  to  be  one  particular  entity — that  is,  a  Jesuit. 

For  them  the  disinterested  individual  absolves  the  most 
reprehensible  actions  at  the  time  they  are  inspired  with  the 
pride  of  perfection.  "  It  is  always,"  says  the  profound  wis- 
dom of  Pascal,  "that  if  an  angel  desired  to  be  converted, 
he  would  return  an  imbecile."  The  excessive  humility  is 
that  which  is  more  assimilated  to  arrogance.  It  is,  then,  by 
this  mode  that  the  Jesuits  have  come  to  be  believed  to  be 
superior  to  the  most  of  the  members  of  the  clergy,  whatever 
may  be  their  dignity  or  how  high  they  may  be  found.  It  is 
also  by  this  method  that  they  have  imposed  upon  themselves 
the  task  of  dominating  the  whole  Catholic  world. 

For  themselves,  they  are  nothing,  not  having  pompous 
titles,  no  sumptuous  ornaments,  no  croziers,  no  mitres,  no 
capes  of  the  prebendiaries,  but  pertain  to  that  one  Order  ev- 
erywhere governing  and  directing.  Of  command,  others  have 
the  appearance;  but  these  possess  the  reality.  In  whatever 
pi  ice  of  the  Catholic  world  a  Jesuit  is  insulted  or  resisted,  no 
matter  how  insignificant  he  may  be,  he  is  sure  to  be  avenged — and 


Note  by  the  Translator. — See  in  Part  Second  the  assassination  of 
Abraham  Lincoln  and  its  causes,  in  the  trial  of  Rev.  C.  Chiniquy. 




The  three  first  editions  of  this  book  were  exhausted  in  so 
short  a  time  that  we  could  not  carry  out  our  intention  of  im- 
portant changes;  but  we  now  present  new  proofs  and  aug- 
ment our  citations,  answering  with  them  to  our  adversaries. 

The  events  of  Switzerland  stamping  out  the  Jesuits  as  agi- 
tators of  civil  war;  their  black  robes  spattered  with  blood — 
but,  as  on  other  occasions,  the  blood  was  not  distinguished, 
because  it  was  oonfounded  with  that  of  the  Protestants  and 
inhabitants  of  the  New  World.  And  we  offer  the  testimony 
of  the  riches  of  the  Jesuits,  of  their  duplicity  and  of  their 
bad  faith.  This  complete  book  is  to-day  the  condemnation 
of  the  Jesuits  by  themselves,  being  the  one  answer  conceded 
by  us  to  the  Jesuit  journals  which  so  cowardly  attacked  us. 

A  thousand  laurels  to  the  Jesuits!  Awakening  Europe  out 
of  its  lethargy  and  running  unitedly  to  the  conquest  of 
democratic  ideas,  for  the  reaction  of  tyranny  always  produces 

In  1833,  the  Jesuits  made  exclamation  to  the  Pope.  "It 
would  be  an  absurdity  to  concede  to  the  people  the  liberty  of  con- 


The  Cardinal  Albani  having  framed  his  plan  of  action 
that  decimated  Italy  and  dictated  this  impious  oath:  " I swear 
to  erect  the  throne  and  the  altar  upon  the  bones  of  the  infamous 
Liberals,  and  to  exterminate  them  one  by  one,  without  being 
moved  by  the  clamors  of  children,  old  men  and  women!" 

In  1843,  we  take  "the  events  of  Helvetia  and  note  that  the 
Jesuits  were  the  prime  movers  of  the  civil  war;  the  Holy  Fa- 
ther having  counseled  them  to  abandon  Switzerland,  but  did 
not  satisfy  the  exit  of  the  reverend  fathers,  and  they  persisted 
in  another  struggle.  Shall  it  be  that  the  blood  shall  be  poured 
upon  their  heads,  drop  by  drop!  Shall  they  not  receive  the. 
maledictions  of  men  and  fall  beneath  the  anathema  of  God! 



In  vain  we  question  the  step;  in  vain  we  ask  ourselves  if 
the  odium  against  the  Jesuits  has  not  been  unjust,  to  see 
them  constantly  hated  for  three  centuries,  with  the  curses  of 
peoples  and  the  sentences  even  of  popes  and  of  kings.  Who 
can  answer  to  human  infallibility?  Infamous  persecutions 
cannot  pursue  entire  peoples.  Have  not  the  Hebrews  been  a 
thousand  times  condemned?  And  at  the  end  of  eighteen 
centuries  man  has  avoided  the  injury  and  maledictions. 
Where  was  the  season  of  justice?  Where  that  of  equality? 
Who  can  assure  me  that  the  Jesuits,  as  in  other  times  the 
Templars,  have  not  been  victims?  The  truth  is,  popes  and 
sovereigns  excluded  their  doctrines;  but  was  it  not  a  Pope 
who  condemned  Galileo?  Was  it  not  another  who  sentenced 
Bossuet  and  Fenelon?  Certainly  posterity  annulled  many 
unjust  sentences,  but  in  turn  maintained  and  sanctioned  all 
the  decisions  which  struck  down  the  Jesuits,  petitioning  yet 
against  the  Order  of  the  Jesuits  the  sentence  pronounced 
against  them  by  Pope  Clement  XIV.,  who  icas  poisoned  by 
them  I 

We  hurriedly  trace  the  history  of  the  Jesuits,  descending 
beyond  all  comprehension  of  our  tasks,  to  tne  sepulchre  in 
which  Loyola  interred  the  doctrines,  "the  bounden  duty  of 
making  of  man  and  of  intelligence  a  coypse." 

A  Spanish  chieftain,  called  Ignatius  Loyola,  was  the  founder 
and  lawgiver  of  the  Jesuits.  This  man  was  a  fanatic,  insen- 
sible, and  given  an  iron  and  omnipotent  will,  created  a  sect  in 
the  midst  of  Catholicism,  frightened  them  with  the  clamor- 
ous apostacy  of  Luther;  covering  his  haughty  ideas  with  the 
habit  of  the  monk  and  the  cape  of  the  mendicant,  ridiculous 
in  the  extreme  but  terrible  in  his  results.  Spain  having  in- 
augurated a  tribunal  (the  Inquisition)  with  the  intent  of  kill- 


ing  the  body,  under  the  pretext  of  saving  the  soul.  Ignatius 
Loyola  assassinated  the  soul,  despising  the  body — in  this 
manner,  in  the  two  extremities  of  the  world,  in  Spain  and 
the  Indies,  and  accounted  the  two  societies  which  destroyed 
the  body,  "the  inquisitors  and  stranglers,  by  other  name — 
thugs,  and  the  Company  of  Jesus  placed  its  tents  between 
them  both." 

Jesus  created  the  life  and  the  thought;  Ignatius  Loyola 
created  death — the  death  of  the  soul  and  of  intelligence,  of 
love  and  charity,  of  all  that  is  grand,  noble  and  generous. 
Loyola  was  the  creator  and  the  one  light-giver  of  the  Society 
of  the  Jesuits,  an  ardent  and  passionate  man,  rancorous  and 
persevering,  oppressive  towards  his  disciples,  in  his  institu. 
tions,  poesy  and  enthusiasm,  in  genius  and  human  passions. 
In  the  Order  of  the  Jesuits  there  must  be  only  one  man — the 
General — his  inferiors  being  nothing  more  than  passive  instru- 
ments; then  Loyola  in  the  bed  of  death  prescribed  blind  obe- 
dience— obedientia  sceca.  His  institutions  which  we  present 
from  thence,  form  a  monument,  are  few  and  minute;  the  at- 
tention given  by  readers  that  they  must  spring  from  casuists, 
deceivers  and  perverse,  and  also  that  they  must  betray  the 
timorous  and  honorable.  This  code  has  only  one  base — 
mutual  vigilance  and  despising  of  the  human  race. 

"The  Superior,"  says  Michelet,  "is  always  surrounded  by 
counsellors,  professors,  novices  and  graduates,  and  his  breth- 
ren who  can  and  must  be  denouncers;  taking  shameful  pre- 
cautions, although  against  other  members  who  have  given 
the  greatest  proof  of  their  adhesion;  prescribing  friendship 
in  the  seminaries  and  being  prohibited  to  walk  two  by  two, 
and  it  is  necessary  to  be  alone  or  three  together,  but  not  less, 
for  it  is  well  known  that  the  Jesuits  never  establish  any  inti- 
macy before  a  third,  for  the  third  is  a  spy;  for  when  there  are 
three,  which  is  indispensable,  there  cannot  be  found  a  traitor." 

In  the  celebrated  Constitutions  it  is  prescribed  "to  have  the 
sight  much  lower  than  that  of  those  to  whom  they  speak  and 
dissimulate  the  wrinkles  which  form  in  the  nose  and  the  fore- 
head."   The  Constitutions  instruct  the  confessors  in  sophis- 

tries,  and  these  serve  them  to  direct  them  before  the  eyes  of 
the  penitents.  la  the  power  of  Loyola  in  converting  into  a 
corpse,  the  faculty  of  free  will — perinde  ac  cadaver.  "His* 
successors  (1)  organized  the  grand  scholastic  moral  or  casuis- 
try, that  for  all  whom  we  may  meet  either  a  distinguished  in- 
dividual or  a  nobody  (nisi).    This  art  of  deceiving  with  the 

RECTION, concluding  at  last  with  such  foreign  merchandise 
introduced  among  the  feeble  consciences  of  the  great  of  the 
w.>rld  and  the  political  direction  of  society. 

The  birth  of  the  "Company  of  Jesus"  was  at  an  appropri- 
ate time,  of  the  great  revolution  of  Luther,  valiantly  fight- 
ing the  Reform  of  the  Sixteenth  Century,  serving  the  Pope 
with  these  auxiliaries  who  did  not  see  whom  they  were  that 
were  as  succor  sent  from  heaven. 

The  Jesuits  augmented  their  numbers  very  soon  at  the  side 
of  the  tiara  to  whom  they  gave  power  in  his  day,  and  in  1547, 
Bobadilla  of  Germany  was  expelled  for  his  seditious  doc- 
trines. Meanwhile  the  accomplices  of  Charles  IX  and  Cather- 
erine  de  Medicis  took  counsel  of  the  Jesuits  and  were  assembled 
in  their  den  on  the  bloody  night  of  St.  Bartholomew,  August 
24th,  1572,  when  Gaspard  de  Coligny  was  assassinated  with 
30,000  other  Huguenots,  and  over  70,000  in  the  provinces  were 
butchered,  being  at  the  time  when  Francis  Borgia  was  the  Gen- 
eral of  the  Order.  In  1568  they  intended  to  establish  a  semi- 
nary in  Paris,  but  the  University,  great  and  powerful  then,  was 
opposed  to  the  progress  of  the  Sons  of  Loyola,  whose  chief  in 
France  was  Odon  Pigenat,  a  furious  colleague,  to  whom 
Arnaud  gave  the  appellation  of  "the  fanatic  priest  of  Cybele," 
and  the  historian  gave  the  title  of  '■  The  Tiger." 

In  1570,  Elizabeth  expelled  the  Jesuits  from  England,  being 
at  the  same  time  that  they  were  banished  from  Portugal  and 
Amberes  in  1578.    During  the  reign   of  Henry  III.,  they 

(1)     Michelet  of  the  Jesuits.    See  Pascal  "  The  Provincials." 


stirred  up  a  rebellion  and  famished  the  country  by  becoming 
monopolists,  the  infallible  method  of  sharpening  the  poniards 
of  Jacob  Clement  and  Chatel.  In  1593,  the  Jesuit  Varade 
armed  the  hand  of  the  assassin  Barriere  against  Henry  IV. ; 
in  1594,  Jean  Chatel,  with  the  intent  of  assassinating  Henry 
IV.,  had  for  his  accomplice  the  Father  Guinaud,  who  was 
hung  for  the  crime  on  the  7th  of  June,  1595.  Pope  Clement 
VII.  charged  the  Jesuits  with  the  dissensions  of  the  church  ; 
in  1598  they  were  expelled  from  Holland  for  attempting  to 
assassinate  Maurice  of  Nassau,  as  they  had  by  order  of  Pope 
Gregory  XIII  assassinated  William  the  Silent,  Prince  of 
Orange,  on  the  10th  of  July,  1584.  An  edict  of  Henry  IV  ex- 
pelled them  from  France,  but,  dragging  along  until  the  plant- 
ing of  the  French  monarchy  they  were  tacitly  permitted  to 
enter.  The  Conqueror  of  the  League,  the  king  who  dreamed 
of  a  universal  monarchy,  the  threatening  aspect  of  these  men 
whom  it  is  said  had  secret  treaties  and  correspondence  everywhere 
and  ability  to  cause  others  to  treat  with  them  by  their  agreeable 
manners  (Qui  ditil  out  des  intelligences  et  correspondances  par- 
tout  et  grande  dextiente  a  disposea  les  esprit  ainsi  qu'il  leur 

In  1604  Cardinal  Borromeo  was  dispatched  from  the  Semi- 
nary of  Breda;  being  hung  in  London  in  1605,  the  Jesuits 
Garnet  and  Oldecorn  as  authors  of  the  "Gunpowder  Plot;" 
and  in  1606  they  were  driven  from  Venice. 

Ravaillac  assassinated  Henry  IV.  in  the  year  1610,  and  the 
Jesuit  Mariana,  in  his  work  "De  Rege,"  made  the  apology  of 
the  regicide. 

Following  so  notorious  a  Society,  its  tracks  are  imperish- 
able—a trench  filled  with  the  corpses  of  kings.  In  1618  they 
were  expelled  from  Bohemia;  in  1619,  from  Moravia;  and  in 
1621,  from  Poland.  Inflamed  in  1641  with  the  great  contest 
of  Jansenism,  in  1843,  they  were  thrust  out  of  Malta;  and  in 
Seville,  where  they  commenced  merchandising  and  were 
broken  up  in  1646,  after  having  been  the  adversaries  of  all 
the  illustrious  men  of  their  epoch ,  after  having  been  routed 
by  Arnaud  and  De  Thou,  who  fell  under  the  lash  of  Pascal; 


the  provincial  decrees  of  justice  and  forced  out  of  the  Royal 
Ports  by  repeated  blows,  the  eloquent  voice  of  Bossuet  break- 
ing forth  in  invectives  against  them,  and  by  the  declaration 
of  1682  all  the  French  clergy  treated  them  with  indignation 
and  contempt.  But  following  their  subterranean  ways,  they 
returned  to  their  elevation  again,  ruling  Louis  XIV.,  by  Main- 
tenon  and  the  Father  Lachaise,  who  was  very  influential  over 
the  mind  of  the  widow  of  Scareon,  who,  dying,  ceded  his 
power  to  the  Father  Letellier.  The  Edict  of  Nantes,  which 
sheltered  the  Protestants,  was  shamefully  revoked;  the  Jes- 
uits profaned  the  cemetery  of  Porte  Royal;  the  Bull  Vnigen- 
itus,  provoked  by  them,  produced  80,000  letters  —  orders 
against  the  JanserAsts;  Jouvenez,  historian  of  the  Jesuits, 
placed  the  assassins  of  our  kings  in  the  number  of  martyrs, 
(1)  and  in  1723  Peter  the  Great  drove  them  out  of  his  terri- 
tory. The  Jesuits  were  reduced  to  poverty,  and  in  1753  the 
bankruptcy  of  the  Father  Lavallete  made  known  to  Europe 
their  common  riches  and  bad  faith.  In  1757,  Louis  XV.  per- 
ished at  the  hands  of  Damiens,  a  new  regicide,  a  native  of 
Arras,  and  educated  by  the  Jesuits  in  a  city  where  they  ex- 
ercised full  power;  his  confessors  were  Jesuits  and  designers 
against  France  as  accomplices  with  a  similar  purpose. 

In  1758,  the  King  of  Portugal  was  assassinated  in  conse- 
quence of  a  mutual  oath  by  the  Father  Malagrida,  Matus  and 
Alexander;  the  Parliament  proceeded  judicially  against  them 
and  they  were  expelled.  In  1762,  the  Parliament  of  Paris 
suppressed  them. 

On  the  9th  of  September,  1767,  they  were  expelled  from 
Peru  by  the  Viceroy  Amaty  Junient,  after  one  hundred  and 
ninety-nine  years  establishment  in  that  country,  by  order  of 
the  government  of  Spain,  dated  in  Prado  on  the  5th  of  April, 

On  the  21st  of  July,  1773,  they  were  abolished  forever  by 
Clement  XIV.,  alter  having  carefully  studied  their  history 
and  doctrines  for  the  space  of  four  years.     The  church  was 

(1)  Hig  boob  was  condemned  to  be  burned,  weighted  down  with 
many  of  the  works  of  Father  Letellier.— (N.  del  T.) 


united  for  their  degradation  and  destruction — the  whole 
world  repelled  and  cursed  them;  is  it  to  be  believed  that  they 
succumbed  to  all  this?  No!  Their  enemies  are  those  who 
have  ceased  to  exist;  they  have  preached  regicide  for  so  long 
a  time,  nothing  to  them  is  the  cost  of  so  monstrous  a  crime 
— this  crime  which  no  human  law  can  foresee — this  crime 
that  must  stain  the  world  for  that,  which  but  none  will  dis- 
own, committed  upon  the  person  of  Pope  Clement  XIV.,  the 
Vicar  of  Jesus  Christ  and  successor  of  St.  Peter  (so-called), 
died  poisoned! 

Scarcely  had  the  stranger  put  his  foot  on  the  soil  of  France 
when  the  Jesuits  appeared  by  their  same  footsteps,  (1)  al- 
though at  that  time  wearing  a  mask,  and  called  then  "the 
Fathers  of  the  Faith  ! "     1 2 ) 

Presenting  themselves  among  the  people  under  the  guise 
of  missionaries,  but  in  a  short  time  they  threw  off  the  mask, 
preaching  the  counter-revolution  and  xdtramontanism.  Mont 
Rouge  and  Saint  Archeuil  were  quartered  Generals  of  the 
Order  of  "the  Fathers  op  the  Faith,"  humbled  during  the 
reign  of  Louis  XVII.,  who  were  nicknamed  "  Sectaries  of 
Voltaire,"  manifesting  to  their  death,  dominated  the  throne 
of  Charles  X.  and  precipitated  his  fall.  Obliged  to  renounce 
the  light  of  day,  the  holy  fathers  returned  to  their  subterra- 
nean mine.  Denying  their  own  existence,  they  annulled  all 
that  was  possible,  but  did  not  desist  from  turning  anew  to 
power;  annihilated  by  the  Revolution  of  1830,  re-establish- 
ing themselves  little  by  little,  and  hoping  for  victory,  for 
they  counted  with  more  arms  than  Briareus  to  the  side  of 
calumny,  hypocrisy  and  falsehood. 


Two  learned  Professors  gave  the  signal  of  contest  against 
the  Jesuits;  thanks  be  given  to  them  for  the  prompt  notes  of 

(1)  The  Bull  that  re-established  the  Jesuits  had  the  significant  date 
of  August  6th,  1814. 

(2)  The  San  Fedistas,  see  their  oath  and  words  of  recognition  at  the 
end  of  this  work. 



alarm,  that  the  snares  of  Jesuitism,  of  new  dextrous  covering 
which  had  covered  the  world.  "  Who  are  the  Jesuits?  "  ex- 
claimed everybody;  "let  us  fight  them  now! "  The  Jesuits 
are  a  monstrous  body,  illegal,  and  also  anti-canonical.  This 
body  is  fictitious  in  France,  and"does  not  dwell  here  but  by 
its  cunning,  being  in  continuous  rebellion  against  the  laws 
for  which  they  have  been  banished  and  proscribed.  For  ev- 
erywhere the  clandestine  place  is,  it  is  a  post  of  observation. 
At  its  own  time  it  is  ecclesiastical  and  secular,  regular  and 
secular,  of  all  classes  and  of  all  religions ;  then  even  in  Protest- 
antism it  has  its  affiliates.  The  lamous  General  Ricci  mani- 
fested that  its  true  name  was  the  "What  is  it?  " 

The  Order  of  the  Jesuits  had  devoted  themselves  to  pov- 
erty, but  accumulated  continually.  Appointed  confessors 
and  physicians  to  the  soul,  they  were  its  perverters;  they 
valued  its  moral  influence  to  augment  its  riches  with  gifts 
and  cunning  advantages — approaching  the  pillows  of  the  dy- 
ing to  speak  of  holy  things,  and  terrorizing  with  the  infernal 
(1)  to  at  last  obtain  a  testamentary  will  that  dispossessed  the 
widow  and  orphans,  claiming  the  title  of  "Protector  of 
Kings,"  they  gave  the  example  to  the  regicide;  they  were 
armed  with  the  most  audacious  privileges,  ultramontanes, 
against  laws,  kings,  magistrates  and  priests  like  themselves. 
Passive  instruments  of  the  Pope  or  of  the  General,  they  were 
independent  of  all  ecclesiastical  authority;  they  depended  on 
no  other  than  Rome;  devoted  buffoons  and  able  directors; 
they  knew  how  to  move,  terrorize  and  subjugate  the  ignorant, 
but  were  weak  and  indulgent  towards  the  powerful  of  the 
earth;  converting  their  crimes  into  virtues,  and  always  hav- 
ing a  distinguished  person  at  their  set  vice. 

"  11  est  avec  le  del  accommodements  "  —  "  There  are  compo- 
sures in  heaven"  —  they  exclaimed,  and  pretended  that  the 
gospel  was  the  same  with  morality.    In  their  object  to  be- 

(1)  He  also  succeeded  with  the  President— Don  Miguel  San  Roman 
—to  apostatize  from  his  Masonic  doctrines  was  the  Reverend  Pedro 
Gual,  in  extremis  he  destroyed  his  apostization. 


come  rich,  they  were  either  hypocrites  or  incautious,  bat 
either  one  or  another  they  were  the  most  humble  of  agents. 

In  its  code  there  was  only  one  unpardonable  crime;  not 
being  that  of  the  parricide,  the  assassin,  the  sacrilegious, 
robber,  incestor  or  violator.  That  of  scandal,  only!  Cor- 
rupter of  the  faith  and  dogma,  of  the  ecclesiastical  customs 
and  discipline;  bold  to  present  in  the  pulpit  its  casuistries 
with  the  assured  guarantees  of  being  the  true  doctrine. 

Manufacturers  in  Asia  and  America  of  idolatrous  rites,  we 
have  seen  in  its  dark  missions  its  pretended  symbol  with  the 
savages,  and  in  the  same  moment  of  singing  victory  at  the 
arrival  of  Protestantism;  and  all  the  courage,  all  the  self- 
denial  of  its  missionaries  was  but  to  open  a  road  to  the  Cal- 
vinists  or  the  English.  One  only  country  where  they  re- 
mained was  Paraguay,  where  one  of  them  was  proclaimed 
king;  Paraguay,  which  offered  the  image  of  nothing  and  the 

Let  us  write  with  the  eloquence  of  Quinet:  "How  tran- 
quilly to  my  country  have  I  invited  an  alliance,  that  such  a 
price  to  pay  to  them  the  most,  and  none  can  notice  that  we  are 
guarded,  for  others  having  the  experience  with  preference, 
that  the  most  infamous  people  of  Europe,  those  of  the  least 
credit  and  authority  are  of  the  habitation  of  the  Society  of 
Loyola,  *  *  *  and  that  we  shall  not  be  worn  out  until 
suspended  by  that  poisoned  sleep  which  for  two  centuries  has 
prevailed  in  Spain  and  South  America."1 

How  many  have  been  taken  by  Jesuitism?  how  many  others 
have  perished?  There  is  no  rest  beneath  its  shade,  for  the 
shade  of  the  manzanillo  is  death.2     We   have   said   that  the 

(1)  Jesuits.  Now  they  have  domineered  over  Ecuador,  where  they 
rule  despotically,  by  the  dictator  Garcia  Moreno,  who  has  submerged 
the  soil  of  his  country  in  blood,  in  floods  and  seas  of  the  blood  of  the 
Liberals  conforming  to  the  oath  of  Cardinal  Albani,  which  we  publish- 
at  the  end  of  this  book  ;  and  how  rapidly  grew  the  power  of  Peru  un 
der  the  shadow  of  the  Coronel  Don  Jose  Balta,  its  actual  Prestdent. 

(2.)  Manzanillo  :  tree  of  the  Antilles,  whose  fruit  is  poisonous  and 
whose  shade  is  noxious. 


Jesuits  are  the  destroyers  of  dogmas,  and  the  citations  we 
make  in  this  book  prove  it;  we  read  the  "  hundred  easy  devo- 
tions," a  book  created  for  the  superstitious  without  religion; 
for  the  men  who  desire  to  have  one  foot  in  paradise  and  the 
other  in  hell;  for  they  at  one  instant  cannot  reform  within  and 
consecrate  themselves  to  prayer;  but  that  they  who  desire  to 
be  saved  without  any  labor  and  without  abandoning  a  life  of 
orgies  and  of  pleasure.  Who  are  these  who  create  proselytes, 
and  for  all  find  excuses,  making  religion  a  victim  of  their 
doctrines,  guilty  indulgencies  and  alliances  carnal  or  political, 
so  notorious  and  deplorable,  saying  to  the  rich  libertine  "Ap- 
ply to  me  and  I  will  save  you  at  little  cost" ;  and  to  the  Virgin, 
saluting  her  in  this  manner:  to  those  who  rise  up  "Good 
Morning,  Mary!  and  Good  Night!  to  those  who  retire,  or  without 
lifting  a  scapulary  or  a  sacred  heart."  All  {his  is  said  without 
our  perceiving  how  ridiculous  are  our  beliefs  and  how  ultra 
is  Christianity! 

Who  are  they?  The  agents  of  espionage,  intrigue,  and  ac- 
cusations; the  prime  movers  of  the  leagues,  civil  wars  anddragon- 
nades1  schisms,  murderers;  that  is  what  they  are!  Incarnate  en- 
emies of  legitimate  liberty,  partners  of  despotism;  that  is  what 
they  are!  Disturbers  of  the  peace  of  all  states  and  of  all  fam- 
lies,  seducers  and  conspirators;  instructors  of  the  assassins  of 
kings;  authors  of  slavery  and  the  stolidity  of  peoples;  vassals  and 
oppressors  in  the  name  of  God  to  popes,  kings,  peoples  and  to  the 
most  holy  and  illustrious  men;  that  is  tour  history!  In  vain 
we  seek  for  a  crime  that  they  have  not  committed  or  excused. 
Where  are  your  works?  Perhaps  you  can  cite  the  noble  ef- 
forts of  some  missionaries.  You  caused  the  Stuarts  to  perish 
and  the  Bourbons  must  disappear  forever.  This  is  your  fu- 
ture, your  destiny.2 

For  a  long  time  they  humbled  themselves  before  making 

(1)  Persecution  that  was  made  in  France  during  the  siege  of  Louis 
XIV.  of  the  Protestants  for  which  they  employed  dragoons. — (N.  del  T.) 

(2)  This  treatise.,  written  in  France,  in  1845  foretold  the  last  of  Dona 
Isabel  de  Bourbon,  Queen  of  Spain.— (N.  del  T.) 


their  appearance  in  public,  and  now  they  have  invaded  the 
soil  of  our  country.  We  are  the  tyrants  of  forty  thousand 
priests,  your  friends  say  with  pride.  France  possesses  to-day 
960  Jesuits.1 

Aie  we  not  threatened  by  the  presence  of  the  Jesuits? 
Who  has  not  advised  us  of  their  existence?  Anti-revolution- 
ary tendencies,  ultramontane  systems,  an  evil  that  is  undefin- 
able,  and  over  all  the  division  that  is  so  powerful  of  the 
paternal  household;  tyrants  of  10,000  priests  the  Jesuits  have 
disposed  of  40,000  pulpits,  being  its  moral  and  proxy  of  the 
souls  of  women,  and  whom  they  possess,  has  said  Micheler, 
reckoning  debit  with  the  remainder.  Proxies  also  of  the 
mothers  to  obtain  their  children,  for  which  they  demand  in 
high  voice  the  liberty  of  their  teaching,  with  the  object  of 
monopolizing  to  their  own  profit,  the  actual  generation  they  re- 
pel, for  they  are  confident  of  forming  the  heart  of  the  coming 
posterity;  illusory  confidence;  for  on  giving  the  cry  of  liberty, 
all  the  world  has  divined  that  slavery  was  the  primordial 
object  of  its  efforts  and  denying  arbitrary  liberty  because  ar- 
bitrariness or  actual  liberty  was  not  desired.2 

But  if  the  Jesuits  are  to  be  the  directors  of  learning,  must 
we  despair  of  the  future  generation  which  issues  from  their 
hands?  No;  because  the  Jesuits  educated  Voltaire  and  Did- 
erot their  greatest  enemies;  and  further  the  disciples  of  the 
Jesuits  with  their  writings  precipitated  the  Revolution  of 
1789.  The  education  by  the  Jesuits  created  philosophers, 
casuists,  and  certainly  is  it  shown  atheists,  over  all! 

Who  can  predict  with  certainty,  what  shall  be  the  results 
of  the  education  by  the  Jesuits?  The  habits  are  relaxed  in 
the  extreme;  egotism  and  rivalry  dry  up  the  hearts;  what  will 
the  world  be  if  the  perverse  doctrines  have  access  to  modern 

(1)  We  have  at  the  time  of  the  date  of  this  little  work  to-day  in 
France  many  more  Jesuits  —  (N.  del  T.) 

(2)  Long  live  the  Revolution  of  September  which  brought  to  us  the 
liberty  of  teaching.—  fN.  del  T.] 


"Death  kills  only  the  body1  but  they  kill  the  soul.  What 
care?  To  the  deadly  murderers  living  on  are  to  be  left  our 
children;  here  will  be  lost  our  children  in  the  future.  Jesuit- 
ism is  the  soul  of  policy  and  of  impeachment;  the  most  ugly 
habits  of  the  tattling  scholar,  surrendering  all  society  for  the 
college  convent;  what  a  deformed  spectacle!  A  whole  people 
living  as  an  establishment  of  Jesuits,  is  to  say,  that  they  have 
arrived  at  the  lowest  occupation  of  denunciation;  treason  in 
the  same  home;  then  the  wife  is  a  spy  upon  her  husband, 
the  brothers  spy  upon  one  another,  but  without  any  bustle, 
we  perceive  only  a  sad  murmur,  a  confused  noise  of  people 
who  confess  strange  sins,  which  torment  them  mutually  and 
at  which  they  blush  in  silence."2 

The  Jesuits  destroy  the  moral  and  never  reach  to  purify 
their  habits,  currying  forward  religious  quarrels  to  centuries 
without  any  object  of  lesson.  The  Pouabal  may  be  reborn 
and  a  new  Clement  VI.  perhaps  may  not  delay  to  avenge  the 

To  re-establish  the  Jesuits  solidly,  it  will  be  necessary  to 
destroy  man;  the  Jesuits  are  impossible  in  the  meanwhile 
when  we  can  consult  our  soul  and  our  reason;  in  the  mean- 
while we  notice  the  palpitation  of  our  heart. 


The  actual  position  of  the  French  clergy  to-day  is  the  ob- 
ject of  many  grave  fears.  When  the  immortal  declaration  of 
1682,  the  clergy  having  expelled  the  Jesuits,  they  measured 
an  abyss  between  them  and  the  others.  Who  is  blind  to  tnis 
abyss?  The  French  clergy  remember  the  eloquent  words  of 
Bossuet:  "  The  Shepherd  will  unite  with  the  Wolf  to  guard  the 

A  similar  alliance  is  more  than  a  scandal,  it  is  a  sacrilege. 

(1)  Michelet  of  the  Jesuits.— (N.  del  T.) 

(2)  See  for  example  the  actual  state  of  Ecuador,  the  whole  of  which 
country  is  converted  into  a  college  of  Jesuits  and  Peru  following  be- 
hind.—(N.  del  T.) 


The  French  clergy  we  do  not  doubt  very  promptly  detest  the 
Jesuits;  they  observe  with  honor  its  moral  and  its  history; 
expelling  the  sellers  of  the  temple  and  marching  at  the  head 
of  progress,  prove  that  the  Gospel  is  not  the  precursor  of  the 
sepulchre.  Christianity  must  not  be  only  the  religion  of  the 
dead;  the  Gospel  is  the  charter  of  man  and  the  proclamation 
of  his  liberty.  Minister  of  God,  explain  until  the  last,  the 
Gospel  of  Christ.  Eighteen  centuries  have  we  hoped.  The 
people,  Christ  anew  has  been  nailed  to  the  cross;  and  for  a 
long  time  have  we  seen  the  blood  flow  from  his  wounds;  the 
generous  blood  which  has  flowed  for  our  redemption,  running 
yet  all  the  days;  but  the  proclamation  of  the  gospel  will  cica- 
trize the  bloody  gashes. 

The  French  Revolution  has  commenced  the  work  of  equal- 
ity and  liberty.  The  apostles  of  Christ  must  explain  to  all 
the  law  of  God!]  The  tablets  of  Mt.  Sinai  was  the  code  of 
the  Hebrews;  but  we  are  not  ambitious  for  any  other  laws 
than  those  of  the  Gospel.  But  the  soul  of  the  Gospel  that 
is  in  the  sepulchre  and  the  Church  is  the  door  which 
covers  its  entrance;  and  we  trust  that  only  the  stone 
may  be  broken  and  be  scattered  in  every  part.  The  moral  of 
Christ  is  eighteen  centuries  old  and  has  lost  nothing  of  its 
eloquence  or  force.  Already  is  the  time  that  the  people  see 
in  the  Gospel  something  else  than  a  theory  of  what  is  beyond 
the  tomb.  Kest  is  the  only  thing  that  can  be  given  to  the 
ashes  of  the  dead;  but  to  the  living  must  be  given  liberty  ! 

The  French  clergy  will  know  very  soon  where  are  their 
true  friends.  But  the  priests  of  false  Gods  may  incense  to 
emperors  and  preach^inequality  aud  slavery;  but  the  priests 
of  Christ  will  find  the  footsteps  of  their  Master  in  the  paths 
of  love  and  liberty. 

And  now,  young  men,  be  careful  that  ye  do  not  have  to 
repent  of  living  sepulchres  when  the  catastrophe  shall  be 
inevitable.  Great  things  are  for  you  to  do.  Persist  wherever 
is  the  combat  of  the  soul,  the  danger  of  life  r.nd  the  reward. 
Do  not  be  lost,  or  then  yourselves  will  become  the  sepulchre 


of  the  catacombs:  "as  I,  know  ye,  that  God  is  not  the  God 
of  the  dead,  he  is  the  God  of  the  living." 

Note  by  the  Tbanslatob.— If  such  are  the  opinions  of  a  liberal 
Catholic  so  beautifully,  ardently  and  eloquently  expressed,  what 
ought  not  Protestants,  Hebrews  and  liberals  to  do  in  America  and 
around  the  globe,  to  throw  off  the  yoke  of  Rome  entirely  wherever  it 
is  attempted  to  be  fastened  to  fetter  the  people.  Repudiate  the  whole 
thing  entirely,  Jesuits,  Dominicans,  Franciscans,  Augustinians,  Car- 
thusians, Paulist  Fathers,  Fathers  of  the  Holy  Faith,  Pope,  Cardinals, 
Archbishops,  Bishops,  Priests,  Curates,  Convents,  Monasteries  filled 
with  lazy,  licentious  Friars,  and  clean  out  the  whole  business  of  this 
caravansary  of  prostitution  and  lust,  under  the  name  of  the  Roman 
Catholic  religion. 



Sextus  V  was  stricken  down  by  premature  death  (imma- 
ture morte  precepti)  at  the  time  of  attaining  the  subjection  of 
the  Jesuits  to  his  established  law. 


The  same  fate  attended  Clement  VIII,  but  bis  death  did 
not  immediately  happen;  it  was  predicted  with  certainty  by 
the  Father  Bellarmin  until  the  very  moment  of  going  to  con- 
demn the  doctrine  of  Moline  favored  by  the  Jesuits. 


Innocent  XIV  died  immediately  when  he  meditated  upon 
the  measures  for  abolishing  the  Society. 


Clement  XIV  died  immediately  after  having  dissolved  the 

It  is  to  be  noted  that  these  different  corpses  and  many 
others  of  bishops  and  cardinals  who  were  as  little  disposed 


toward  the  Jesuits  and  always  died  by  thetn,  and  have  con- 
tributed evidence  for  us  to  regard  them  with  sinister  sus- 

The  Jesuit  Pedro  Janige  having  written  against  the  Society 
a  work  called  *'  The  Jesuit  upon  the  Scaffold,"  was  surprised 
by  the  Holy  Fathers,  who  compelled  him  to  sign  a  retraction. 
Their  action  was  continued  until  the  removal  of  Father 
Jantge,  in  consequence  of  a  crime  that  tbey  took  care  to 
exempt.  Melchoir  Inch  offer,  a  Jes  lit  suspected  to  be  the 
author  of  the  "  Monarchy  of  Solipsos,"  was  violently  carried 
away  clandestinely  from  Rome,  whither  he  had  returned  to 
petition  the  Pope.  The  Father  Scotti,  the  true  author  of 
the  "Solipsos,"  escaped  with  difficulty  the  poniard  and  the 




Pope  Clement  VIII,  Francisco  de  Borgia,  third  General  of 
the  Jesuits,  Geromo  Lazuna,  San  Carlos,  The  Blessed  Pala- 
foz,  Cardinal  Turon,  Parliament  of  Paris,  Id.,  Charles  III, 
The  last  moments  of  Clement  XIV,  Palafoz  to  Innocent  X, 
Monclas,  Bull  of  Benedict  IV,  The  Father  Lachaise,  Inno- 
cent XIII,  The  Charlotaise,  etc. 

"The  Jesuit  is  a  sword  whose  hilt  is  in  Rome  and  its 
point  everywhere,"  says  General  Fox. 


"  Vede  il  signor,  di  questa  camero  io  governo  non  dico  Pirigi, 
mala  China,  non  guia  la  China,  ma  tulto  il  mondo,  senzache 
messuno  sappio  come  si  fa. — (Tambdrini,  the  General  of  the 

"See,  sir,  from  this  chamber  I  govern  not  only  to  Paris, 
but  to  China;  not  only  to  China,  but  to  all  the  world,  without 
any  one  to  know  how  I  do  it." 


Effectively,  not  being  the  Jesuits,  but  its  institutes,  subjects 
of  no  king,  its  general  is  the  first  in  the  world.  In  1773  the 
Jesuits  were  22,000,  to-day  (1846)  they  number  46,000,  and 
who  does  not  fail  to  ask,  "Where  are  the  Jesuits?  (God  and 
the  Devil  can  only  answer  correctly. — Translator.)     Occuli- 



Opinion  of  Pope  Clement  VIII. 

"  The  cueiosity  drawn  to  the  Jesuits  is  gathered  from  ev- 
erywhere; over  all,  in  the  confessionals,  to  know  from  the  pen- 
itent, whatever  passes  in  her  house,  between  her  children,  ser- 
vants, or  other  persons  who  are  domiciled  with  them,  or  to  whom 
they  come,  and  every  incident  which  may  happen.  If  they  con- 
fess a  Prince  they  have  the  power  to  govern  all  his  States,  desir- 
ing to  govern  for  him,  and  making  him  to  believe  that  nothing 
will  go  well  without  their  care  and  industry." 

It  is  not  a  philosopher  who  looks  out  for  the  Jesuits,  it 
is  the  Chief  of  the  Church;  let  us  see  the  judgments  by  its 
third  General,  Francisco  Borgia. 


"The  time  will  arrive  very  soon,  in  which  the  '  Company 
of  Jesus'  will  become  very  solicitous  in  the  human  sciences, 
but  without  a  single  application  to  virtue,  the  ambition  will  be 
to  dominate,  the  overbearing  and  pride  penetrating  its  soul, 
to  rule  alone  and  no  one  can  refrain  them.  The  spirit  of  our 
brethren  is  trampled  upon  by  an  unlimited  passion  for  tempo- 
ral goods,  an  eagerness  to  accumulate  with  the  utmost  ardor 
of  the  worldly." 

Here  is  a  prediction  that  does  not  pertain  to  Voltaire  nor  to 
Michelet  but  to  Gerome  Lanuza,  Bishop  of  Albarracin. 


11  Robbing  the  alms  given  to  the  poor,  to  the  beggars  and 


the  sick,  drawing  to  them  the  rabble.  *  *  *  Contracting 
familiarities  with  women  and  teaching  them  to  wrong  their  hus- 
bands and  to  give  them  their  goods  to  hide." 


"  A  long  time  have  we  seen  the  Society  of  the  Jesuits  in 
imminent  danger  of  a  sudden  decadence,  for  many  bad  heads 
and  evil  maxims  predominate  among  them." 

(Letters  of  San  Carlos  of  the  15th  of  April,  1759,  to  M. 


"  We  have  no  religious  order  more  prejudicial  to  the  uni- 
versal Church,  or  who  have  made  themselves  more  revolting 
to  Christian  provinces,  etc." 

(Bishop  Palafoz  to  Pope  Innocent  X.  Letter  II,  Chapter 
III,  Pages  115,116.) 


We  read  in  the  sentence  given  by  the  parliament  of  France 
of  1662: 

"The  institute  of  the  Jesuits  is  inadmissible,  for  its  nature 
in  its  whole  estate  is  contrary  to  natural  right,  opposed  to 
all  authority,  spiritual  and  temporal,  and  on  the  road  to  intro- 
duce under  the  cloak  of  a  religious  institution,  a  body  politic, 
whose  essence  consists  in  a  continual  activity,  to  reach  by 
whatever  way  their  desire,  direct  or  indirect,  secret  or  public, 
until  first  an  absolute  independence,  and  successively  the 
usurpation  of  all  authority." 


The  sentence  of  1762  contained  the  following  paragraph 
relating  to  the  moral  of  the  Jesuits : 

"The  moral  practice  of  the  Society  of  the  Jesuits  is  per- 
verse, destructive  of  all  religious  principle  arifr  of  probity;  in- 
jurious to  the  Christian  morality;  pernicious  to  civil  society  ; 
seditious  and  contrary  to  the  rights  and  nature  of  the  royal 
power,  and  to  the  sacred  persons  of  the  sovereigns,  and  to 


the  obedience  of  the  subjects;  they  are  adapted  to  excite  the 
greater  revolts  in  the  States,  and  to  re-form  and  sustain  the 
most  profound  corruption  in  the  hearts  of  men." 


In  reply  to  a  brief  of  Pope  Clement  XIII.,  Charles  III.  be- 
ing King  of  Spain,  he  expressed  the  following,  relating  to  the 
Jesuits :  ' '  I  can  assure  Your  Holiness,  that  I  have  the  proofs 
the  most  efficacious,  of  the  necessity  of  expelling  the  whole 
Company,  and  not  any  one  in  particular.  I  repeat  to  Your 
Holiness  with  a  new  assurance,  and  for  your  consolation  I 
pray  God  that  he  will  inspire  what  I  believe." 

When  Clement  XIV.  had  signed  the  extinction  of  the  Jesuits 
he  was  found  seated  in  his  office,  and  said  in  the  presence  of 
a  person  distinguished  for  his  merit  and  his  class,  "I  have 
made  this  suppression,  and  I  do  not  repent  it;  but  I  was  not 
determined  until  I  had  examined  to  the  end,  and  fully  reflect- 
ed, and  having  believed  it  useful  and  necessary  for  the  Church, 
making  it  anew  if  I  had  not  already  done  so;  ma  questa  so- 
pkessione  mi  dara  la  moete  "  —  "  although  this  suppression 
shall  occasion  my  death." 


No  one  knew  how  to  interpret  a  pasquinade  at  the  entrance 
of  the  palace  of  the  Holy  Father,  which  contained  these  five 
letters:  I.  S.  S.  S.  V.  Clement  XIV.  explained  them  in  this 
manner,  "  In  Settembre  Sara  Sede  Vacante."  In  September 
the  Holy  See  will  be  vacant. 

Clement  XI V.  died  with  a  devouring  heat  in  the  throat, 
stomach  and  intestines,  ceasing  to  exist  after  terrible  colics. 
At  the  time  of  his  death,  his  body  was  clean,  became  black 
and  decomposed  in  great  pieces. 

Twice  had  the  life  of  the  Holy  Father  been  attempted  by 
poison — in  the  month  of  April,  and  at  last  in  June,  1774. 

"  The  Jesuits  had  devoted  themselves  to  poverty!!!  We  have 
found  the  Jesuits  in  power  and  perhaps  with  all  the  riches  of 


South  America;  not  ceasing  to  augment  their  wealth  by  the  indus- 
try of  its  traffic  which  has  been  extended  until  they  have  opened 
not  only  marktts  of  cattle,  meat  and  fish,  but  the  stores  for  the 
smallest  of  trade! ' ' 

(Second  letter  of  Bishop  Palafoz  to  Innocent  X.) 


"  Political  corrupters  of  all  governments;  flatterers  of  the 
great  and  of  their  passions;  prime  movers  of  despotism  ;  to 
smother  the  reason  and  power  of  authority;  enemies  of  kings 
who  oppose  them  and  their  crooked  desires;  calumniators  of 
the  many  who  love  with  sincerity  the  prince  and  the  state; 
placing  a  sceptre  of  iron  in  the  hands  of  kings  and  a  dagger 
in  those  of  their  subjects;  counseling  tyranny  and  preaching 
tyrannicide;  binding  to  its  interests  the  most  cruel  intoler- 
ance with  the  most  scandalous  indifference  and  respect  to  re- 
ligion and  morality;  permitting  all  classes  of  crimes,  and  not 
pardoning  disputes  over  words  in  subjects  little  intelligible; 
serving  idolatry  which  they  regard,  a*nd  persecuting  Catholic- 
ism which  refuses  its  confidence.  A  theological  quarrel  is  in 
Europe  d.  business  of  state,  as  much  as  the  superstitions  and 
worship  of  Confucius  which  they  permit  in  Asia." 

(M.  de  Monolair — Mxnu'il  of  the  Jesuits,  note  61.) 


Benedict  XIV.,  by  a  Bull  of  December,  1741,  prohibited  the 
Jesuits.  "They  dare,  before  us,  to  enslave  the  Indians  of 
Paraguay,  to  sell  them,  or  buy  tbem,  etc.,  *  *  *  sepa- 
rating mothers  from  their  children,  and  to  despoil  them  of 
their  goods  and  property."     (Page  27.) 


A  few  days  before  his  death,  Father  Lachaise  said  to 
Louis  XIV,  "Sir,  I  counsel  you  to  elect  a  confessor  in  our 
company  well  disposed  to  your  majesty,  for  at  this  time  they 
are  very  much  scattered,  numerous  and  composed  of  charac- 
ters very  diverse  and  impassioned  for  the  glory  of  the  body. 
No  one  can  answer  for  a  misfortune,  and  one  evil  blow  may 


very  soon  be  given."  The  king  took  care  to  throw  down 
the  proposition,  and  it  was  referred  to  Marechal,  his  chief 
physician,  the  which  in  his  first  terror  he  revealed  to  Blouin, 
first  chamberlain,  and  to  Bolduc,  the  first  apothecary,  his 
particular  friends,  and  from  whom  we  have  this  and  many 
other  anecdotes. 

{Memoirs  of  Duclos,  vol.  i,  page  134.) 


Pope  Innocent  XIII.  reproached  the  Jesuits  for  having 
been,  in  Pekin,  the  prime  movers  and  solicitors  of  the  incar- 
ceration of  the  missionaries,  declaring  that  for  that  unheard 
of  scandal,  re-presenting  the  paper  of  the  constables  for  their 
imprisonment*and  jailers  for  keepers,  over  all  for  the  respect 
to  Pedini,  Appiani  and  Guingues,  Italian  and  French  mis- 

(Vol  V  of  the  Anecdotes  upon  China,  page  260.) 


"  Is  it  honorable  to  form  a  duty  of  espionage  between  re- 
ligious people,  and  accustom  them  to  assimulate  and  lie  to 
tender  hearts,  and  for  as  much  with  propensity  or  inclination 
to  all?"  "The  corruption  of  the  soul  and  the  degradation 
of  the  spirit,  to  tear  away  from  men  all  sentiments  of  honor, 
and  all  the  causes  of  emulation;  this  is  to  debase  humanity 
under  the  pretext  of  perfecting  them."  And  that  use  cannot 
make  of  similar  instruments  a  superior  ambitious  man  &nd  a 
criminal  continually  occupied  in  observing  and  consequently 
for  sale.  Imposing  the  yoke  of  belief,  that  they  are  sold  for 
their  good;  this  is  the  culmination  of  fanaticism." 

(La  Chalotais,  Manual  of  the  Constitutions  of  the  Jesuits, 
page  171,  edition  in  12.) 


"It  is  for  this  that  the  Society  of  the  Jesuits  has  the  power 
to  hide  the  sun,  and  make  men  blind  and  deaf  to  its  caprice." 
(Montlabc,  Manual  page  60.) 



11  The  General  is  the  true  Pope  of  the  Company  of  Jesus,  and 
the  plan  of  this  institute  is  to  destroy  all  authority,  and  all 
government,  having  concentrated  all  in  its  society." 

"This  ambitious   Company  is  a  nation,  a  power  apart 
germinating  in  the  loins  of  all  others,  changing  their  sub- 
stance and  surmounting  their  ruins." 

(Kiquet,  member  of  the  Parliament  of  Toulouse.) 

[Verily,  a  tape-worm. — Translator.] 


"What  other  religion  possesses  secret  constitutions,  priv- 
ileges which  they  do  not  declare,  and  regulations  which  are 
forever  hidden?  *    The  Church  does  not  limit  that 

which  illumines  the  reason  of  man,  and  by  the  contrary  it 
abhors  totally  the  darkness,  *      *      and  for  this  will 

come,  as  much  as  any  desire,  the  privileges,  the  instructions, 
statutes  and  regulations  of  the  conduct  of  the  most  religious. 
Religious  men  there  are  in  the  abodes  of  the  Jesuits,  and  re- 
ligious professors  who  ignore  the  constitutions  and  privileges, 
proper  rules  of  the  company;  but  they  are  the  more  obliged 
to  submit  to  them,  and  made  to  follow  them;  for  whose  mo- 
tives the  superiors  conduct  them  by  secret  regulations  known 
only  to  themselves." 

(D.  Palapoz,  Bishop  of  Osmu  to  Innocent  X.) 

To  conclude  such  numerous  citations  we  abandon  the  pen 
with  pleasure;  being  effectively  pained  of  having  to  trans- 
cribe such  maxims,  although  they  may  be  trampled  upon 
and  scoffed  at.  For  the  general  public  who  believe  that  we 
are  deceived  and  a  compiler  of  dreams  better  than  the  thoughts 
of  an  individual  of  a  religious  society,  are  the  ideas  of  a  ban- 
dit. We  cannot  believe  that  there  are  men  so  miserable, 
who  excuse  the  parricide,  the  robber,  the  assassin,  and  all 
the  vicious,  adulating  despotism  and  pointing  the  daggers 
against  kings. 

"  A  vertigo  has  for  three  centuries  made  the  "Company  of 


Jesus;  if  these  abominable  doctrines  have  not  been  sufficient 
to  horrify  the  world,  without  having  been  thrust  forth  from 
the  Confessional,  who  can  foretell  what  we  shall  be  to-day, 
and  who  knows  if  the  power  not  pertaining  to  the  Order  that 
the  Nineteenth  Century  may  not  have  the  glory  of  destroying 
it  forever?" 

(Geoege  Darnevell.) 



"  If  we  are  accused  of  pride  and  of  intention  that  all  shall 
pass  through  our  hands,  and  depend  on  us;  when  they  do 
not  have  that  upon  which  to  found  similar  accusations,  we 
must  conduct  ourselves  in  such  a  manner  that  the  world  can- 
not vituperate  us." 

(Epistle  of  Mucio  "Witelleschi,  General  of  the  Jesuits.) 


Mariana  concluded  that  the  Society  of  Jesus  was  gangrened. 
He  believed  that  it  was  lost  by  its  crimes,  if  God  did  not 
shortly  establish  it  upon  a  more  solid  foundation. 


Geromo  Fioraventi  said;  "I  confess  it  with  pain  that  much 
contained  in  the  book  of  Mariana  is  very  true,  and  that  the 
Society  of  Jesus  has  peremptory  necessity  of  total  i-eform." 



"The  Pope  must  admonish  kings  and  punish  them  with 
(P.  Santabel,  del  Papa  1626,  Chap.  XXX,  page  296.) 


"A  man  proscribed  by  the  Pope  must  be  put  to  death  every- 


where;  for  the  Pope  has  one   jurisdiction,    indirect   to  the 
least,  over  the  globe,  even  to  the  temporal.1 



"  It  is  a  strange  thing  to  see  men  who  have  made  a  profes- 
sion of  religion,  (the  Jesuits)  and  to  whom  no  evil  orgoodhas 
been  done  by  any  one,  to  daily  attempt  against  my  existence!" 

(Memoirs  of  Sully  VI.     Letter  of  Henry  IV.) 


"I  do  not  judge  it  to  be  convenient  to  surrender  to  the 
Jesuits.  Can  they  perhaps  guarantee  my  life?  It  is  well  if 
they  are  eager  for  it;  then  it  may  be  attempted  more  than 
once  against  it;  I  have  the  proof  by  experience  and  can  show 
some  cicatrices  of  its  wounds.  There  is  no  necessity  of  more 
invitations,  nor  excitements  to  reach  to  the  extremes,  con- 
senting in  his  pardon  but  greatly  to  my  grief  and  for  necessity." 



"  Whatever  man  of  the  people,  not  to  have  other  remedy, 
we  can  kill  him  who  tyranically  usurps  power;  for  he  is  a 
public  enemy." 

(Emmanuel  Sa,  Jesuit.) 


"Evidently,"  exclaims  Andrew  Delrio,  "it  is  lawful  for 
any  man  to  assassinate  a  tyrant,  if  having  become  powerful 
at  the  summit  of  power  and  not  having  other  means  by  which 
we  can  cease  the  tyrrany." 

(1)  After  reading  the  maxim,  who  will  defend  the  temporal  power 
when  it  is  so  that  the  Company  of  Jesus  have  sanctified  the  manner  in 
which  they  do  it? 





These  particular  instructions  must  be  guarded  and  kept 
with  careful  attention  by  the  superiors,  communicated  with 
prudent  caution  to  a  few  of  the  professors;  in  the  meantime 
there  does  not  exist  any  other  thing  so  good  for  the  Society; 
but  we  are  charged  with  the  most  profound  silence,  and  to 
make  a  false  show,  should  they  be  written  by  any  one  though 
founded  in  the  experience  we  have  had.  As  there  are  various 
professors  who  are  in  these  secrets,  the  Society  has  fixed 
the  rule,  that  those  who  know  these  reserved  instructions 
that  they  cannot  pass  in  any  one  religious  Order,  whether  it 
be  of  the  Carthusians,  to  cause  them  to  retire  from  that  in 
which  they  live,  and  the  inviolable  silence  with  which  they 
are  to  be  guarded,  all  of  which  has  been  confirmed  by  the 
Iloly  See.  Much  care  must  be  taken  that  they  do  not  get 
out;  for  these  counsels  in  the  hands  of  strange  persons  to  the 
Society,  because  they  will  give  a  sinister  interpretation  invid- 
ious to  our  situation. 

If  (unless  God  does  not  permit)  we  reach  success,  we  must 
openly  deny  that  the  Society  shelters  such  thoughts,  and  to 
take  care  that  it  is  so  affirmed  by  those  of  the  Company,  that 
they  are  ignorant  by  not  having  been  communicated,  which 
they  can  protest  with  truth,  that  they  know  nothing  of  such 
instructions;  and  that  there  does  not  exist  other  than  the 


general  printed  or  manuscripts,  which  they  can  present,  to 
cause  any  doubt  to  vanish.  The  superiors  must  with  pru- 
dence and  discretion,  inquire  if  any  of  the  Company  have 
shown  these  instructions  to  strangers;  for  neither  for  himself, 
or  for  another,  they  must  be  copied  by  no  one,  without  per- 
mission of  the  General  or  of  the  Provincial;  and  when  it  is 
feared  that  anyone  has  given  notice  of  these  instructions,  we 
shall  not  be  able  to  guard  so  rigorous  a  secret;  and  we  must 
assert  to  the  contrary,  all  that  is  said  in  them,  it  will  be  so 
given  to  be  understood,  that  they  only  show  to  all,  to  be 
proved,  and  afterwards  they  will  b6  dismissed. 



1.  To  capture  the  will  of  the  inhabitants  of  a  country,  it 
is  very  important  to  manifest  the  intent  of  the  Society,  in 
the  manner  prescribed  in  the  regulations  in  which  it  is  said, 
that  the  Company  must  labor  with  such  ardor  and  force  for 
the  salvation  of  their  neighbor  as  for  themselves.  For  the 
better  inducement  of  this  idea,  the  most  opportunely  that  we 
practice  the  most  humble  oihces,  visiting  the  poor,  the  afflict- 
ed, and  the  imprisoned.  It  is  very  convenient  to  confess 
with  much  promptness,  and  to  hear  the  confessions,  showing 
indifference,  without  teasing  the  penitents;  for  this,  the 
most  notable  inhabitants  will  admire  onr  fathers  and  esteem 
them;  for  the  great  charity  they  have  for  all,  and  the  novelty 
of  the  subject. 

2.  To  have  in  mind  that  it  is  necessary  to  ask  with  reli- 
gious modesty,  the  means  for  exercising  the  duties  of  the  So- 
ciety, and  that  it  is  needful  to  procure  and  acquire  benevo- 


lence,  principally  of  the  secular  ecclesiastics,  and  of  persons 
of  authority,  that  may  be  conceived  necessary. 

3.  When  called  to  go  to  the  most  distant  places,  where 
alms  are  to  be  received,  they  are  to  be  accepted,  no  matter 
how  small  they  may  be,  after  having  marked  out  the  necessi- 
ties of  ourselves.  Notwithstanding,  it  will  be  very  convenient 
at  the  moment  to  give  those  alms  to  the  poor,  for  the  edifica- 
tion of  those  who  do  not  have  an  exact  understanding  of  the 
Company;  and,  "but  we  must  in  advance  be  more  liberal  with 

4.  All  must  labor  as  if  we  were  inspired  by  the  same  spirit; 
and  each  one  must  study  to  acquire  the  same  styles,  with  the 
object  of  uniformity  among  so  great  a  number  of  persons,  ed- 
ifying the  whole;  those  who  do  the  contrary  must  be  expelled 
as  pernicious. 

5.  In  a  beginniug  it  is  not  convenient  to  purchase  prop- 
erty; but  in  case  they  can  be  found,  some  good  sites  may  be 
bought,  saying  that  they  are  to  belong  to  other  persons,  using 
the  names  of  some  faithful  friends,  who  will  guard  the  secret. 
The  better  to  make  our  poverty  apparent,  the  property  near- 
est our  colleges  must  belong  to  colleges  the  most  distant, 
that  we  can  prevent  the  princes  and  magistrates  from  ever 
knowing  that  the  income  of  the  Society  has  a  fixed  point. 

6.  We  must  not  ourselves  go  out  to  reside  to  form  col- 
leges, except  to  the  rich  cities;  for  in  this  we  must  imitate 
Christ,  who  remained  in  Jerusalem;  and  as  he  alone,  passed 
by  the  less  considerable  populations. 

7.  We  must  obtain  and  acquire  of  the  widows  all  the 
money  that  we  can,  presenting  ourselves  at  repeated  times  to 
their  sight  our  extreme  necessity. 

8.  The  Superior  over  each  province  is  the  one  to  whom  we 
must  account  with  certainty,  the  income  of  the  same;  but  the 
amount  to  the  treasurer  at  Rome,  it  is,  and  must  always  be,  an 
impenetrable  mystery. 


9.  It  is  for  us  to  preach  and  say  in  all  parts  and  in  all 
conversations,  that  we  have  come  to  teach  the  young  and  aid 
the  people;  and  this  without  interest  in  any  single  species  and 
without  exception  of  persons,  and  that  we  are  not  so  onerous 
to  the  people  as  other  religious  orders. 



1.  It  is  necessary  to  do  all  that  is  possible  to  gain  com- 
pletely the  attentions  and  aifections  of  princes  and  persons 
of  the  most  consideration;  for  that,  who,  being  on  the  out- 
side, but  in  advance,  all  of  them  will  be  constituted  our 

2.  As  we  have  learned  by  experience  that  princes  and 
potentates  are  generally  inclined  to  the  favor  of  the  ecclesi- 
astics, when  these  disseminate  their  odious  actions,  and  when 
they  give  an  interpretation  that  they  favor,  as  is  to  be  noted 
among  the  married,  contract  with  their  relations  or  allies;  or 
in  other  similar  things;  assembling  much  with  them,  to  ani- 
mate those  who  may  be  found  in  this  case,  saying  to  them 
that  we  confide  in  the  assurance  of  the  exemptions,  that  by 
intervention  of  us  fathers,  which  the  Pope  will  concede,  if 
he  is  made  to  see  the  causes,  and  will  present  other  examples 
of  similar  things,  exhibiting  at  the  same  time  the  sentiments 
that  we  favor,  under  the  pretext  of  the  common  good  and  the 
greater  glory  of  god  that  is  the  object  of  the  Society. 

3.  If  at  this  same  assembly  the  prince  treats  of  doing 
something,  that  will  not  be  agreeable  to  all  the  great  men, 
for  which  we  are  to   stir  up  and  investigate,   meanwhile, 

counselling  others  to  conform  with  the  prince,  without  ever 
descending  to  treat  of  particularities,  for  fear  there  may  not 
be  a  successful  issue  of  the  matter,  for  which  the  Company 
will  be  imputed  blame;  and  for  this,  if  this  action  shall  be 
disapproved,  there  will  be  advertences  presented  to  the  con- 
trary that  may  be  absolutely  prohibited  and  put  in  jeopardy, 
the  authority  of  some  of  the  fathers,  of  whom  it  can  be  said 
with  certainty,  that  they  have  not  had  notice  of  the  secret  in- 
structions; for  that,  it  can  be  affirmed  with  an  oath,  that  the 
calumny  to  the  Society,  is  not  true  in  respect  to  that  which  is 
imputed  to  it. 

4.  To  gain  the  good  will  of  Princes,  it  will  be  very  conve- 
nient to  insinuate  with  skill;  and  for  third  persons,  that  we 
fathers,  are  a  means  to  discharge  honorable  and  favorable 
duties  in  the  courts  of  other  kings  and  princes,  and  more 
than  any  one  else  in  that  of  the  Pope.  By  this  means  we 
can  recommend  ourselves  and  the  Society;  for  the  same,  no 
one  must  be  charged  with  this  commission  but  the  most  zeal- 
ous persons  and  well  versed  in  our  institute. 

5.  Aiming  especially  to  bring  over  the  will  of  the  fa- 
vorites of  princes  and  of  their  servants,  by  means  of  presents 
and  pious  offices,  that  they  may  give  faithful  notice  to  us  fa- 
thers of  the  character  and  inclinations  of  the  princes  and 
great  men.  Of  this  manner  the  Society  can  gain  with  facility 
as  much  to  one  as  to  others. 

6.  The  experience  we  have  had,  has  made  us  acquainted 
with  the  many  advantages  that  have  been  taken  by  the  Soci- 
ety of  its  intervention  in  the  marriages  of  the  House  of  Aus- 
tria, and  of  those  which  have  been  effected  in  other  king- 
doms, France,  Poland,  and  in  various  duchies.  Forasmuch 
assembling,  proposing  with  prudence,  selecting  choice  per- 
sons who  may  be  friends  anti  families  of  the  relatives,  and  of 
the  friends  of  the  Society. 

7.  It  will  be  easy  to  gain  the  princesses,  making  use  of 
their  valets;  by  that,  coming  to  feed  and  nourish  with  rela- 


tions  of  friendship,  by  being  located  at  the  entrace  in  all 
parts,  and  thus  become  acquainted  with  the  most  intimate 
secrets  of  the  familiars. 

8.  In  regard  to  the  direction  of  the  consciences  of  great 
men,  we  confessors  must  follow  the  writers  who  concede  the 
greater  liberty  of  conscience.  The  contrary  of  this  is  to  ap- 
pear too  religious;  for  that  they  will  decide  to  leave  others 
and  submit  entirely  to  our  direction  and  counsels. 

9.  It  is  necessary  to  make  reference  to  all  the  merits  of 
the  Society;  to  the  princes  and  prelates,  and  to  as  many  as 
can  lend  much  aid  to  the  Society,  after  having  shown  the 
transcendency  of  its  great  privileges. 

10.  Also,  it  will  be  useful  to  demonstrate,  with  prudence 
and  skill,  such  ample  power  which  the  Society  has,  to  ab- 
solve, even  in  the  reserved  cases,  compared  with  that  of  other 
pastors  andpriests;also,  that  of  dispensing  with  the  fasts,  and 
of  the  rights  which  they  must  ask  and  pay,  in  the  impedi- 
ments of  marriage,  by  which  means  many  persons  will  recur 
to  us,  whom  it  will  be  our  duty  to  make  agreeable. 

11.  It  is  not  the  less  useful  to  invite  them  to  our  sermons, 
assemblies,  harangues,  declamations,  etc.,  composing  odes  in 
their  honor,  dedicating  literary  works  or  conclusions;  and  if 
we  can  for  the  future,  give  dinners  and  greetings  of  divers 

12.  It  will  be  very  convenient  to  take  to  our  care  the  re- 
conciliation of  the  great,  in  the  quarrels  and  enmities  that 
divide  them ;  then  by  this  method  we  can  enter,  little  by  lit- 
tle, into  the  acquaintance  of  their  most  intimate  friends  and 
secrets;  and  we  can  serve  ourselves  to  that  party  which  will 
be  most  in  favor  of  that  which  we  present. 

13.  If  there  should  be  some  one  at  the  service  of  a  mon- 
arch or  prince,  and  he  were  an  enemy  of  our  Society,  it  is 
necessary  to  procure  well  for  ourselves  better  than  for  others, 
making  him  a  friend,  employing  promises,  favors,  and  ad- 


vances,  which  shall  be  in  proportion  to  the  same  monarch  or 

14.  No  one  shall  recommend  to  a  prince  any  one,  nor 
make  advances  to  any  who  have  gone  out  from  us,  being  out- 
side of  our  Company,  and  in  particular  to  those  who  volun- 
tarily verified,  for  yet  when  they  dissimulate  they  will  always 
maintain  an  inextinguishable  hatred  to  the  Society. 

In  fine,  each  one  must  procure  and  search  for  methods  to 
increase  the  affection  and  favor  of  princes,  of  the  powerful, 
and  of  the  magistrates  of  each  population,  that  whenever  oc- 
casion is  offered  to  support,  we  can  do  much  with  efficacy 
and  good  faith,  in  benefiting  ourselves,  though  contrary  to 
their  relations,  allies  and  friends. 



1.  The  care  consigned  to  us,  that  we  must  do  all  that  is 
possible,  for  to  conquer  the  great;  but  it  is  also  necessary  to 
gain  their  favor  to  combat  our  enemies. 

2.  It  is  very  conducive  to  value  their  authority,  prudence 
and  counsels,  and  induce  them  to  despise  wealth,  at  the  same 
time  that  we  procure  gain  and  employ  those  that  can  redeem 
the  Society;  tacitly  valuing  their  names,  for  acquisition  of 
temporal  goods  if  they  inspire  sufficient  confidence. 

3.  It  is  also  necessary  to  employ  the  ascendant  of  the  pow- 
erful, to  temper  the  malevolence  of  the  persons  of  a  lower 
sphere  and  of  the  rabble  against  our  Society. 

4.  It  is  necessary  to  utilize,  whenever  we  can,  the  bishops, 
prelates  and  other  superior  ecclesiastics,  according  to  the  di- 
versity of  reason,  and  the  inclination  we  manifest. 


5.  In  some  points  it  will  be  sufficient  to  obtain  of  the  pre- 
lates and  curates,  that  which  it  is  possible  to  do,  that  their 
subjects  respect  the  society7;  and  that  obstructing  the  exercise 
of  its  functions  among  those  who  have  the  greatest  power,  as 
in  Germany,  Poland,  etc.  It  will  be  necessary  to  exhibit  the 
most  distinguished  attentions  for  that,  mediating  its  authority 
and  that  of  the  princes,  monasteries,  parishes,  priorates,  pa- 
tronates,  the  foundations  of  churches  and  the  pious  places, 
can  come  to  our  power.  Because  we  can  with  more  facility 
where  the  Catholics  will  be  found  mixed  with  heretics.  It  is 
necessary  to  make  such  prelates  see  the  utility  and  merit  that 
we  have  in  all  this,  and  that  never  will  thev  have  so  much 
valuation  from  the  priests,  friars,  and  for  the  future  from  the 
faithful.  If  making  these  changes,  it  is  necessary  to  publicly 
praise  their  zeal,  although  written,  and  to  perpetuate  the 
memory  of  their  actions. 

6.  For  this  it  is  necessary  to  labor,  to  the  end,  that  the 
prelates  will  place  in  the  hands  of  us  fathers,  as  confess- 
ors and  counsellors:  and  if  they  aspire  to  more  elevated  po- 
sitions in  the  Court  of  Rome,  we  must  unite  in  their  favor 
and  aid  their  pretensions  with  all  our  forces,  and  by  means 
of  our  influence. 

7.  We  must  be  watchful  that  when  the  bishops  are  insti- 
tuting principal  colleges  and  parochial  churches,  that  the  fa- 
culties are  taken  from  the  Society,  and  placed  in  both  vica- 
rious establishments,  with  the  charge  of  cures,  and  that  the 
Superior  of  the  Society  to  be,  that  all  the  government  of 
these  churches  shall  pertain  to  us,  and  that  the  parishioners 
shall  be  our  subjects,  of  the  method  that  all  can  be  placed  in 

8.  Where  there  are  those  of  the  academies  who  have  been 
driven  out  from  us,  and  are  contrary;  where  the  Catholics 
or  the  heretics  obstruct  our  installation,  we  will  compound 
with  the  prelates,  and  make  ourselves  the  owners  of  the  first 
cathedrals;  for  thus  shall  we  make  them  to  know  the  necessi- 
ties of  the  Society. 



9.  Over  all,  we  mnst  be  very  certain  to  procure  the  pro- 
tection and  affection  of  the  prelates  of  the  Church,  for  the 
cases  of  beatification  or  canonization  of  ourselves;  in  whose 
subjects  convened  further,  to  obtain  letters  from  the  powerful 
and  of  the  princes,  that  the  decisions  may  be  promptly  at- 
tained in  the  Catholic  Court. 

10.  If  it  shall  be  accounted  that  the  prelates  or  magnates 
should  send  commissioned  representatives,  we  must  put 
forth  all  ardor,  that  no  other  priests,  who  are  in  dispute 
with  us,  shall  be  sent;  for  the  reason,  that  they  shall  not 
communicate  their  animadversion,  discrediting  us  in  the 
cities  and  provinces  we  inhabit;  and  that  if  they  pass  by 
other  provinces  and  cities,  where  there  are  colleges,  they  will 
be  received  with  affection  and  kindness,  and  be  so  splendidly 
treated  as  a  religious  modesty  will  permit. 



1.  Those  of  us  who  may  be  directed  to  the  princes  and 
illustrious  men,  of  the  manner  in  which  we  must  appear  be- 
fore them,  with  inclination  unitedly  "to  the  greater  glory  of 
God,"  obtaining — with  its  austerity  of  conscience,  that  the 
same  princes  are  persuaded  of  it;  for  this  direction  we  must 
not  travel  in  a  principle  to  the  exterior  or  political  govern- 
ment, but  gradually  and  imperceptibly. 

2.  Forasmuch  there  will  be  opportunity  and  conducive 
notices  at  repeated  times,  that  the  distribution  of  honors  and 
dignities  in  the  Eepublic  is  an  act  of  justice;  and  that  in  a 
great  manner  it  will  be  offending  God,  if  the  princes  do  not 
examine  themselves  and  cease  carrying  their  passions,  pro- 
testing to  the  same  with  frequency  and  severity,  that  we  do 
not  desire  to  mix  in  the  administration  of  the  State;  but  when 
it  shall  become  necessary  to  so  express  ourselves  thus,  to 


have  your  weight  to  fill  the  mission  that  is  recommended. 
Directly  that  the  sovereigns  are  well  convinced  of  this,  it  will 
be  very  convenient  to  give  an  idea  of  the  virtues  that  may  be 
found  to  adorn  those  that  are  selected  for  the  dignities  and 
principal  public  changes;  procuring  then  and  recommending 
the  true  friends  of  the  Company;  notwithstanding,  we  must 
not  make  it  openly  for  ourselves,  but  by  means  of  our  friends 
who  have  intimacy  with  the  prince  that  it  is  not  for  us  to 
talk  him  into  the  disposition  of  making  them. 

3.  For  this  watchfulness  our  friends  must  instruct  the 
confessors  and  preachers  of  the  Society  near  the  persons  ca- 
pable of  discharging  any  du'y,  that  over  all,  they  must  be  gen- 
erous to  the  Company;  they  must  also  keep  their  names,  that 
they  may  insinuate  with  skill,  and  upon  opportune  occasions 
to  princes,  well  for  themselves  or  by  means  of  otheis. 

4.  The  preachers  and  confessors  will  always  present  them- 
selves so  that  they  must  comport  With  the  princes,  lovable 
and  affectionate,  without  ever  shocking  them  in  sermons, 
nor  in  particular  conversations,  presenting  that  which  rejects 
all  fear,  and  exhorting  them  in  particular  to  faith,  hope  and 

5.  Never  receive  gifts  made  to  any  one  in  particular,  but 
that  for  the  contrary;  but  picture  the  distress  in  which  the 
Society  or  college  may  be  found,  as  all  are  alike;  having  to 
be  satisfied  with  assigning  each  one  a  room  in  the  house, 
modestly  furnished;  and  noticing  that  your  garb  is  not  over 
nice;  aud  assist  with  promptness  to  the  aid  and  counsel  of 
the  most  miserable  persons  of  the  palace ;  but  that  you  do  not 
say  it  of  them,  but  only  those  who  have  agreed  to  serve  the 

6.  Whenever  the  death  occurs  of  any  one  employed  in  the 
palace,  we  must  take  care  of  speaking  with  anticipation,  that 
they  fail  in  the  nomination  of  a  successor,  in  their  affection 
for  the  Society;  but  giving  no  appearance  to  cause  suspicion 
that  it  was  the  intent  of  usurping  the  government  of  the 
prince;  for  which,  it  must  not  be  from  us  that  it  is  said;  take 


a  part  direct;  but  assembling  of  faithful  or  influential  friends 
who  may  be  found  in  position  of  rousing  the  hate  of  one  and 
another  until  they  become  inflamed. 



1.  It  is  necessary  to  help  with  valor  these  persons,  and 
manifest  in  their  due  time  to  the  princes  and  lords  that  are 
always  ours,  and  being  constituted  in  power,  that  our  Society 
contains  essentially  the  perfection  of  all  the  other  orders,  with 
the  exception  of  singing;  and  manifesting  an  exterior  of  aus- 
terity in  the  mode  of  life  and  in  dress;  and  that  if  in  some 
poiuts  they  excel  the  communities  of  the  So  iety,  this  shines 
with  greater  splendor  in  the  Church  of  Go  1. 

2.  We  must  inquire  into  and  note  the  defects  of  the  other 
fathers,  and  when  we  find  them,  we  must  divu'ge  among  our 
faithful  friends,  as  condoling  over  them;  we  must  show  that 
such  fathers  do  not  discharge  with  certainty,  that  we  do  our- 
selves the  functions,  that  souie  and  others  recommend. 

3.  It  is  necessary  that  the  fathers  of  our  Society  oppose 
with  all  their  power  the  other  fathers  who  intend  to  found 
houses  of  education  to  instruct  the  youths  among  the  popu- 
lations where  ours  are  fouud  teaching  with  acceptation  and 
approval;  and  it  will  be  very  convenient  to  indicate  our  pro- 
jects to  princes  and  magistrates,  that  such  people  will  excite 
disturbances  and  commotions  if  they  are  not  prohibited  trom 
teachiug;  and  that  in  the  last  result,  the  damage  will  fall 
upon  the  educated,  by  being  instructed  by  a  bad  method, 
without  any  necessity;  posting  them  that  the  Company  is 
sufficient  to  teach  the  j'outh.  In  case  that  the  fathers  bear 
letters  of  the  Pontificate,  or  recommendations  from  the  Car- 
dinals,   we  must  work  in  opposition  to  them,    mating  the 


princes  and  i  reat  men  to  point  out  to  the  Pope  the  merits  of 
the  Society  and  its  intelligence  for  the  pacific  instruction  of 
the  youths,  to  which  end,  we  must  have  and  obtain  certifica- 
tions of  the  authorities  upon  our  good  condu -t  and  suffi- 

4.  Haviug  notwithstanding  to  form  duties,  our  fathers  in 
displaying  singular  proofs  of  our  virtue  and  erudition,  making 
them  to  exercise  the  alumnos  (graduates)  in  their  studies  in 
methods  of  functions,  scholars  of  diversion,  capable  of  draw- 
ing applause,  making  for  supposition,  these  representations 
in  the  presence  of  the  great  magistrates  and  concurreuce  of 
other  classes. 



1.  We  must  elect  effective  fathers  already  advanced  in 
years,  of  lively  complexion  and  conversation,  agreeable  to 
visit  these  ladies,  and  whence  they  can  promptly  note  in 
them  appreciation  or  affectiou  for  our  Society;  making  offer- 
ings of  good  works  and  the  merits  of  the  sime;  that,  if  they 
accept  them,  and  succeed  in  having  them  frequent  our  tem- 
ples, we  must  assign  to  them  a  confessor,  who  will  be  able  of 
guiding  them  in  the  ways  that  are  proper,  in  the  state  of 
widowhood,  making  the  enumeratiou  and  praises  of  satisfac- 
tion that  should  accompany  such  a  state;  making  them  believe 
and  yet  with  certainty  that  they  who  serve  as  such,  is  a  merit 
for  eternal  life,  being  efficacious  to  relieve  them  from  the 
pains  of  purgatory. 

2.  The  same  confessor  will  propose  to  them  to  make  and 
adorn  a  little  chapel  or  oratory  in  their  own'house,  to  confirm 
their  religious  exercises,  because  by  this  method  we  can 
shorten  the  commuuication,  more  easily  hindering  those  who 
visit  others;  although  if  they  hive  a  particular  chaplain,  and 
will  content  to  go  to  him  to  celebrate  the  mass,  making  op- 


portune  advertencies  to  her  who  confesses,  to  the  effect  and 
treating  her  as  being  left  to  be  overpowered  by  said  Chaplain. 

3.  We  must  endeavor  skillfully  bat  gently  to  cause  them 
to  change  respectively  to  the  Order  and  to  the  method  of  the 
House,  and  to  conform  as  the  circumstances  of  the  person 
will  permit,  to  whom  they  are  directed,  their  propensities, 
their  piety,  and  yet  to  the  place  and  situation  of  the  edifice. 

4.  We  must  not  omit  to  have  removed,  little  by  little,  the 
servants  of  the  house  that  are  not  of  the  same  mind  with 
ourselves,  proposing  that  they  shall  be  replaced  by  those 
persons  who  are  dependent  on  us,  or  who  desire  to  be  of  the 
Company;  for  by  this  method  we  can  be  placed  in  the  chan- 
nel of  communication  of  whatever  passes  in  the  family. 

5.  The  constant  watch  of  the  confessor  will  have  to  be, 
that  the  widow  shall  be  disposed  to  depend  on  him  totally, 
representing  that  her  advances  in  grace  are  necessarily  bound 
to  this  submission. 

6.  We  are  to  induce  her  to  the  frequency  of  the  sacra- 
ments, and  especially  that  of  penitency,  making  her  to  give 
account  of  her  deeper  thoughts  and  intentions;  inviting  her 
to  listen  to  her  confessor,  when  he  is  to  preach  particular 
promising  orations;  recommending  equally  the  recitation  each 
day  of  the  litanies  and  the  examination  of  conscience. 

7.  It  will  be  very  necessary  in  the  case  of  a  general  con- 
fession, to  enter  extensively  into  all  of  her  inclinations;  for 
that  it  will  be  to  determine  her,  although  she  may  be  found 
in  the  hands  of  others. 

8.  Insist  upon  the  advantages  of  widowhood,  and  the  in- 
convenience of  marriage;  in  particular  that  of  a  repeated  one, 
and  the  dangers  to  which  she  will  be  exposed,  relatively  to 
her  particular  businesses  into  which  we  are  desirous  of  pen- 

9.  We  must  cause  her  to  talk  of  men  whom  she  dislikes, 
and  to  see  if  she  takes  notice  of  anyone  who  is  agree, ible, 


and  represent  to  her  that  he  is  a  man  of  bad  life;  procuring 
by  these  means  disgust  of  one  and  another,  and  repugnant  to 
unite  with  anyone. 

10.  When  the  confessor  has  become  convinced  that  she 
has  decided  to  follow  the  life  of  widowhood,  he  must  then 
proceed  to  counsel  her  to  dedicate  herself  to  a  spiritual  life, 
but  not  to  a  monastic  one,  whose  lack  of  accommodations 
will  show  how  they  live;  in  a  word,  we  must  proceed  to 
speak  of  the  spiritual  life  of  Pauline  and  of  Eustace,  &c. 
The  confessor  will  conduct  her  at  last,  that  having  devoted 
the  widow  to  chastity,  to  not  less  than  for  two  or  three  years, 
she  will  then  be  made  to  renounce  a  second  nuptial  forever. 

In  this  case  she  will  be  found  to  have  discarded  all  sorts 
of  relations  with  men,  and  even  the  diversions  between 
her  relatives  and  acquaintances,  we  must  protest  that  she 
must  uuite  more  closely  to  God.  With  regard  to  the  ecclesi- 
astics who  visit  her,  or  to  whom  she  goes  out  to  visit,  when 
we  cannot  keep  her  separate  and  apart  frum  all  others, 
we  must  labor  that  those  with  whom  she  treats  shall  be 
recommended  by  ourselves  or  by  those  who  are  devoted  to  us. 

11.  In  this  state,  we  must  inspire  her  to  give  alms,  under 
the  direction,  as  she  will  suppose,  of  her  spiritual  father; 
then  it  is  of  great  importance  that  they  shall  be  employed 
with  utility;  more,  being  careful  that  there  shall  be  discretion 
in  counsel,  causing  her  to  see  that  inconsiderate  alms  are  the 
frequent  causes  of  many  sius,  or  serve  to  foment  at  last,  that 
they  are  not  the  fruit,  nor  the  merit  which  produced  them. 



1.  It  will  be  necessary  to  inspire  her  to  continue  to  perse- 
vere in  her  devotion  and  the  exercise  of  good  works  and  of 
disposition,  in  not  permitting  a  week  to  pass,  to  give  away 


some  part  of  her  overplus,  in  honor  of  Jesus  Christ,  of  the 
Holy  Virgin  and  of  the  Saint  she  has  chosen  for  her  patron; 
giving  this  to  the  poor  of  the  Company  or  for  the  ornamenting 
of  its  churches,  until  she  has  absolutely  disposed  of  the  first 
fruits  of  her  property  as  in  other  times  did  the  Egyptians. 

2.  When  the  wHows,  the  more  generally  to  practice  their 
alms,  must  be  given  to  know  with  perseverance,  their  lib- 
erality in  favor  of  the  Company;  and  they  are  to  be  assured 
that  they  are  participants  in  all  the  merits  of  the  same,  and 
of  the  particular  indulgences  of  the  Provincial;  and  if  they 
are  persons  of  much  consideration,  of  the  General  of  the 

3.  The  widows  who  having  made  vows  of  chastity,  it  will 
be  necessai'y  for  them  to  renew  them  twice  per  annum,  con- 
forming to  the  custom  that  we  have  established;  but  permit- 
ting them  notwithstanding,  that  day  some  honest  freedom 
from  restraint  by  our  fathers. 

4.  They  must  be  frequently  visited,  treating  them  agree- 
ably; referring  them  to  spiritual  and  diverting  histories, 
conformable  to  the  character  and  inclination  of  each  one. 

5.  But  that  they  may  not  abate,  we  must  not  use  too  much 
rigor  with  them  in  the  confessional:  that  it  may  not  be,  that 
they  by  having  empowered  others  of  their  benevolence,  that 
we  do  not  lose  confidence  of  recovering  their  adhesiou, 
having  to  proceed  in  all  cases  with  great  skill  and  caution, 
being  aware  of  the  inconstancy  natural  to  woman. 

6.  It  is  necessary  to-have  them  do  away  with  the  habit  of 
frequenting  other  churches,  in  particular  those  of  convents; 
for  which  it  is  necessary  to  often  remind  them,  that  in  our 
Order  there  are  possessed  mauy  indigencies  that  are  to  be 
obtained  only  partially  by  all  the  other  religious  corporations. 

7.  To  those  who  may  be  found  in  the  case  of  the  garb  of 
mourning,  they  will  be  counselled  to  dress  a  little  more 
agreeable,  that  they  may  at  the  same  time,  unite  the  aspect  of 


mourning  with  that  of  adornment,  to  draw  them  away  from 
the  idea  of  being  found  directed  by  a  man  who  has  become  a 
stranger  to  the  world.  Also  with  such,  that  they  may  not  be 
very  much  endangered,  or  particularly  exposed  to  volubility, 
we  can  concede  to  them,  as  if  they  maintained  their  conse- 
quence and  liberality,  for  and  with  the  Society,  that  which 
drives  sensuality  away  from  them,  being  with  moderation 
and  without  scandal. 

8.  We  must  manage  that  in  the  houses  of  the  widows 
there  shall  be  honorable  young  ladies,  of 'rich  and  noble 
families;  that  little  by  little  they  become  accustomed  to  our 
direction  and  mode  of  life;  and  that  they  are  given  a  director 
elected  and  established  by  the  coniessor  of  the  family,  to  be 
permanently  and  always  subject  to  all  the  reprehensions  and 
habits  of  the  Company;  and  if  any  do  not  wish  to  submit  to 
all,  they  must  be  sent  to  the  houses  of  their  fathers,  or  to 
those  from  which  they  were  brought,  accusing  them  directly 
of  extravagance  and  of  glaring  and  stained  character. 

9.  The  care  ot  the  health  of  the  widows,  and  to  propor- 
tion some  amusement,  it  is  not  the  least  important  that  we 
should  care  for  their  salvation;  and  so,  if  they  complain  of 
some  indisposition,  we  luust  prohibit  the  fast,  the  hair  cloth 
girdle,  and  the  discipline,  without  permitting  them  to  go  to 
church;  further  continue  the  direction,  cautiously  and  secretly 
with  such,  that  they  may  be  examined  in  their  houses ;if  they 
are  given  admission  into  the  garden,  and  edifice  of  the  college, 
with  secresy;  and  if  they  consent  to  converse  and  secre'ly 
entertain  with  those  that  they  prefer. 

10.  To  the  end  that  we  may  obtain,  that  the  widows  em- 
ploy their  utmost  in  obsequiousness  to  the  Society,  it  is  the 
duty  to  represent  to  them  the  perfection  of  the  life  of  the 
holy,  who  have  renounced  the  world,  estranged  themselves 
from  their  relations,  and  despising  their  fortunes,  conse- 
crating themselves  to  the  service  of  the  Supreme  Being  with 
entire  resignation  and  content.  It  will  be  necessary  to  pro- 
duce the  same  effect,  that  those  who  turn  away  to  the  Con- 


stitutions  of  the  Society,  and  their  relative  examination  to 
the  abandonment  of  all  things.  We  must  cite  examples  of 
the  widows  who  have  reached  holiness  in  a  very  short  time; 
giving  hopes  of  their  being  canonized,  if  their  perseverance 
does  not  decay;  and  promising  for  their  cases  our  influence 
with  the  Holy  Father. 

11.  We  must  impress  in  their  souls  the  persuasion  that, 
*f  they  desire  to  enjoy  complete  tranquility  of  conscience  it 
will  be  necessary  for  them  to  follow  without  repugnance, 
without  murmuring,  nor  tiring,  the  direction  of  the  con- 
fessor, so  in  the  spiritual,  as  in  the  eternal,  that  she  may  be 
found  destined  to  the  same  God,  by'their  guidance. 

12.  Also  we  must  direct  with  opportunity,  that  the  Lord 
does  not  desire  that  they  should  give  alms,  nor  yet  to  fathers 
of  an  exemplary  life,  known  and  approved,  without  consult- 
ing beforehand  with  their  confessor,  and  regulating  the  dicta- 
tion of  the  same. 

13.  The  confessors  must  take  the  greatest  care,  that 
the  widows  and  their  daughters  of  the  confessional,  do  not 
go  to  see  other  fathers  under  any  pretext,  nor  with  them. 
For  this,  we  must  praise  our  Society  as  the  Order  most 
illustrious  of  them  all;  of  greater  utility  in  the  Church,  and 
of  greater  authority  with  the  Pope  and  with  the  princes; 
perfection  iu  itself;  then  dismiss  the  dream  of  them,  and 
menace  them,  that  we  can,  and  that  we  are  no  correspondents 
to  them,  we  can  say,  that  we  do  not  consent  to  froth  and  do 
as  among  other  monks  who  count  in  their  convents  many 
ignorant,  stupid  loungers  who  are  indolent  in  regard  to  the 
other  life,  and  intriguers  in  that  to  disorder,  &c. 

14.  The  confessors  must  propose  and  persuade  the  wid- 
ows to  assign  ordinary  pensions  and  other  annual  quotas  to 
the  colleges  £.nd  houses  of  profession  for  their  sustenance 
with  especialty  to  the  professed  house  at  Rome;  and  not  for- 
getting to  remind  them  of  the  restoration  of  the  ornaments 
of  the  temples  and  replenishing  of  the  wax,  the  wine,  and 
other  necessaries  for  the  celebration  of  the  mass. 


15.  If  they  do  not  make  relinquishment  of  their  property 
to  the  Company,  it  will  be  made  manifest  to  them,  on  appa- 
rent occasion  in  particular,  when  they  are  found  to  be  sick, 
or  in  danger  of  death;  that  there  are  many  colleges  to  be 
founded;  and  that  they  may  be  excited  with  sweetness  and 
disinterestedness,  to  make  some  disbursements  as  merit  for 
God,  and  in  that  they  can  found  his  eternal  glory. 

16.  In  the  same  manner,  we  must  proceed  with  regard  to 
princes  and  other  well  doers,  making  them  to  see  that  such 
foundations  will  be  made  to  perpetuate  their  memoiy  in  this 
world,  and  gain  eternal  happiness,  and  if  some  malevolent 
persons  adduce  the  example  of  Jesus  Christ,  saying,  that 
then  he  had  no  place  to  recline  his  head,  the  Company  bear- 
ing his  name  should  be  poor  in  imitation  of  himself,  we  must 
make  it  known  and  imprint  it  in  the  imagination  of  those, 
and  of  all  the  world,  that  the  Church  has  varied,  and  that  in 
this  day  we  have  become  a  State;  and  we  must  show  author- 
ity and  grand  measures  against  its  enemies  that  are  very 
powerful,  or  like  that  little  stone  prognosticated  by  the 
prophet,  that,  divided,  came  to  be  a  great  mountain.  Incul- 
cate constantly  to  the  widows  who  dedicate  their  alms  and 
ornaments  to  the  temples,  that  the  greater  perfection  is  in 
disposing  of  the  affection  and  earthly  things,  ceding  their 
possession  to  Jesus  Christ  and  his  companions. 

15.  Being  very  little,  that  which  we  must  promise  to  the 
widows,  who  dedicate  and  educate  their  children  for  the 
world,  we  must  apply  some  remedy  to  it. 



1.  To  secure  our  object,  we  must  create  the  custom,  that 
the  mothers  treat  them  severely,  and  show  to  them,  that  we 
are  in  love  with  them.     Coming  to  induce  the  mothers  to  do 


away  with  their  tastes,  from  the  most  tender  age,  and  regard- 
ing, restraining,  <fcc,  &c,  the  children  especially;  prohibit- 
ing decorations  and  adornments  when  they  enter  npon  com- 
petent age;  that  they  are  inspired  in  the  vocation  for  the 
cloister,  promising  them  an  endowment  of  consideration,  if 
thejr  embrace  a  similar  state;  representing  to  them  the  insip- 
idity that  is  brought  with  manimony,  and  the  disgust  that 
has  been  experienced  in  it;  signifying  to  them  the  weight 
they  would  sit  under,  for  not  having  maintained  in  the  celi- 
bate. Lastly,  coming  to  direct  in  the  conclusions  arrived  at 
by  the  daughters  of  the  widows,  so  fastidious  of  living  with 
their  mothers,  that  theii  feet  will  be  directed  to  enter  into  a 

2.  We  must  make  ourselves  intimate  with  the  sons  of  the 
widows,  and  if  for  them  an  object  or  the  Company,  and  cause 
them  to  penetrate  the  intent  in  our  colleges,  making  them  to 
see  thiugs  that  can  call  their  attention  by  whatever  mode, 
such  as  gardens,  vineyards,  country  houses,  and  the  farm 
houses  where  the  masters  go  to  recreate;  talk  to  them  of  the 
voyages  the  Jesuits  have  made  to  different  countries,  of  their 
treating  with  princes,  aud  of  much  that  can  capture  the 
young;  cause  them  to  note  the  cleauliuess  of  the  refectory, 
the  eominodiousness  of  the  lodges,  the  agreeable  conversa- 
tion we  have  among  ourselves,  the  suavity  of  our  rule,  and 
that  we  have  all  for  the  object  of  the  greater  glory  of  God; 
show  to  them  the  preeminence  of  our  Order  over  all  the 
others,  taking  care  that  the  conversations  we  have  shall  be 
diverting  to  pass  to  that  of  piety. 

3.  At  proposing  to  them  the  religious  state,  have  care  of 
doing  so,  as  if  by  revelation;  and  in  general,  insinuating  di- 
rectly with  sagacity,  the  advantage  and  sweetness  of  our  in- 
stitute above  all  others;  and  iu  conversation  cause  them 
to  understand  the  great  sin  that  will  be  committed  against 
the  vocation  of  the  Most  High;  in  line,  induce  them  to  make 
some  spiritual  exercises  that  they  may  be  enlightened  to  the 
choice  of  this  state. 


4.  We  must  do  all  that  is  possible  that  the  masters  and 
professors  of  the  youth  indicated  shall  be  of  the  Company, 
to  the  end,  of  beiug  always  vigilant  over  these,  and  counsel 
them;  but  if  they  cannot  be  reduced,  we  must  cause  them  to 
be  deprived  of  some  things,  causing  that  their  mothers  shall 
manifest  their  censure  and  authority  of  the  house,  that  they 
may  be  tired  of  that  sort  of  life;  and  if,  finally,  we  cannot 
obtain  their  will  to  enter  the  Society,  we  must  labor;  because 
we  can  remand  them  to  other  colleges  of  ours  that  are  at  a 
distance,  that  they  may  study,  procuring  impediment,  that 
their  mothers  show  endearment  and  affection,  at  the  same 
time,  continuing  for  our  part,  in  drawing  them  to  us  by 
suavity  of  methods. 



1.  We  must  do  all  that  is  possible,  because  we  do  not 
know  if  bound  with  the  last  vow  of  him,  who  is  the  claim  tnt 
of  an  inheiitance,  meanwhile  we  do  not  know  if  it  is  con- 
firmed, to  not  be  had  in  the  Company  a  younger  brother,  or 
of  some  other  reason  of  much  entity.  Before  all,  that  which 
we  must  procure,  are  the  augmentations  of  the  Society  with 
rules  to  the  ends  agreed  upon  by  the  superiors,  which  must  be 
conformable:  for  that  the  Church  returns  to  its  primitive 
splendor  for  the  greater-  glory  of  God;  of  fate  that  all  the  clergy 
shall  be  found  animated  by  a  united  spirit.  To  this  end,  we 
must  publish  by  all  methods,  that  the  society  is  comp  -sed  in 
part  of  professors  so  poor,  that  are  wanting  of  the  most  in- 
dispensable, to  not  be  for  the  beneficence  ot  the  faithful;  and 
that  another  part  is  of  fathers  also  poor,  although  living  upon 
the  product  of  some  household  property;  but  not  to  be  griev- 
ous to  the  public,  in  the  midst  of  their  studies,  their  ministry, 
as  are  other  ordinary  mendicants.  The  spiritual  directors  of 
princes,  great  men,  accommodating  widows,  and  of  wlom 
we  have  abundant  hope,  that  they  will  be  disposed  at  last 
to  make  gifts  to  the  Company  in  exchange  for  spiritual  and 


eternal  things,  that  will  be  proportioned,  the  lands  and  tem- 
poralities which  they  possess;  for  the  same,  carrying  always 
the  idea,  that  we  are  not  to  lose  the  occasion  of  receiving  al- 
ways as  much  as  may  be  offered.  If  promises  and  (he  fulfill- 
ment of  them  is  retarded,  they  are  to  be  remembered  with 
precaution,  dissimulating  as  much  as  we  can  the  coveting  of 
riches.  When  some  confessor  of  personages  or  other  people, 
will  not  be  apt,  or  wants  subtility,  that  in  these  subjects  is 
indispensable,  he  will  be  retired  with  opportunity,  although 
others  may  be  placed  anticipatedly ;  and  if  it  be  entirely 
necessary  to  the  penitents,  it  will  be  made  necessary  to  take 
out  the  destitute  to  distant  colleges,  representing  that  the  So- 
ciety has  need  for  them  there;  because  it  being  known  that 
some  youn<j  widows,  having  unexpectedly  failed,  the  Company 
not  having  the  legacy  of  very  precious  movables,  having  been 
careless  by  not  accepting  in  due  time.  But  to  receive  these 
things,  we  could  not  attend  at  the  time,  and  only  at  the  good 
will  of  the  penitent. 

2.  To  attract  the  prelates,  canonicals  and  other  rich  eccle- 
siastics, it  is  necessary  to  employ  certain  arts,  and  in  place 
procuring  them  to  practice  in  our  houses  spiritual  exercises, 
and  gradually  and  energetically  of  the  affection  that  we  profess 
to  divine  things;  so  that  they  will  be  affectioned  towards  the 
Society  and  that  they  will  soon  offer  pledges  of  their  adhesiou. 

3.  The  confessors  must  not  forget  to  ask  with  the  greatest 
caution  and  on  adequate  occasions  of  those  who  confess,  what 
are  their  names,  families,  relatives,  friends,  and  pioperties, 
informing  their  successors  who  follow  them,  the  state,  inten- 
tion in  which  they  will  be  found,  and  the  resolution  which 
they  have  takeu;  that  which  they  have  not  yet  determined 
obtaining,  having  to  form  a  plan  for  the  future  to  the 
Company.  When  it  is  founded,  whence  directly  there  are 
hopes  of  utility;  for  it  will  not  be  convenient  to  ask  all  at 
once;  they  will  be  counseled  to  make  their  confession  each 
week,  to  disembarrass  the  conscience  much  before,  or  to  the 
title  of  penitence.     They  will  be  caused  to  inform  the  con- 

fessor  with  repetition,  of  that  which  at  one  time  they  have 
not  given  sufficient  light;  and  if  they  have  been  successful  by 
this  means,  she  will  come,  being  a  woman,  to  make  confession 
with  frequency,  and  visit  our  church;  and  being  a  man,  he 
will  be  invited  to  our  houses  and  we  are  to  make  him  familiar 
with  ourselves. 

4.  That  which  is  said  in  regard  to  widows,  must  have 
equal  application  to  the  merchants  and  neighbors  of  all 
classes,  as  being  rich  and  married,  but  without  children,  of 
that  plan  by  which  the  Society  can  arrive  to  be  their  heirs, 
if  we  put  in  play  the  measures  that  we  may  indicate;  but 
over  all,  it  will  be  well  to  have  present,  as  said,  near  the  rich 
devotees  that  treat  with  us,  and  of  whom  the  vulgar  can 
murmur,  when  more,  if  they  are  of  a  class  not  very  elevated. 

5.  Procuring  for  the  rectors  of  the  collages  entrance  for 
all  the  ways  of  the  houses,  parks,  groves,  forests,  lawns,  ara- 
ble lands,  vineyards,  olive  orchards,  hunting  grounds,  and 
whatever  species  of  inheritances  which  they  meet  with  in  the 
end  of  their  rectory;  if  their  owners  pertain  to  the  nobility, 
to  the  clergy,  or  are  negotiators,  particulars,  or  religious 
communities,  inquiring  the  revenues  of  each  one,  their  loads 
and  what  they  pay  for  them.  All  these  dates  or  notices  they 
are  to  seek  for  with  great  skill  and  to  a  fixed  point,  energeti- 
cally yet  from  the  confessional,  then  of  the  relations  of 
friendship,  or  of  the  accidental  conversations;  and  the  con- 
fessor meets  with  a  penitent  of  possibles,  he  will  be  placed  in 
knowledge  of  the  rector,  obtaining  by  all  methods  the  one 

6.  The  essential  point  to  build  upon,  is  the  following: 
that  we  must  so  manage,  that  in  the  ends  we  gain  the  will 
and  affections  of  our  penitents,  and  other  persons  with  whom 
we  treat,  accommodating  ourselves  to  their  inclinations  if 
they  are  conducive.  The  Provincials  will  take  care  to  direct 
some  of  us  to  points,  in  which  reside  the  nobility  and  the 
powerful;  and  if  the  Provincials  do  not  act  with  opportunity, 
the  rectors  must  notice  writh  anticipation,  the  crops  (the  field 
of  operations)  that  are  there,  which  we  go  to  examine. 


7.  When  we  receive  the  sons  of  strong  houses  in  the  Com- 
pany, they  must  show  whether  they  will  be  easy  to  acquire 
the  contracts  and  titles  of  possession;  and  if  so  they  were  to 
enter  of  themselves,  of  which  they  may  be  caused  to  cede 
some  of  their  property  to  the  college,  or  the  usufruct  (profit) 
or  for  rent,  or  in  other  form,  or  if  they  can  come  for  a  time 
into  the  Society,  the  gain  of  which  may  be  very  much  of  an 
object,  to  give  a  special  understanding  to  the  great  and  pow- 
erful, the  narrowness  in  which  we  live,  and  the  debts  that  are 
pressing  us. 

8.  When  the  widows,  or  our  married  devoted  women,  do 
not  have  more  than  daughters,  we  must  persuade  them  to 
the  same  life  of  devotion,  or  to  that  of  the  cloister;  but  that 
except  the  endowment  that  they  may  give,  they  can  enter 
their  property  in  the  Society  gently;  but  when  they  have 
husbands,  those  that  would  object  to  the  Company,  they  will 
be  catechized;  and  others  who  desire  to  enter  as  religiouses 
in  other  Orders,  with  the  promise  of  some  reduced  amount. 
When  there  may  be  an  only  son,  he  must  be  attracted  at  all 
cost,  inculcating  the  vocation  as  made  by  Jesus  Christ; 
causing  him  to  be  entirely  disembarrassed  frem  the  fear  of 
its  fathers,  and  persuading  him  to  make  a  sacrifice  very  ac- 
ceptable to  the  Almighty,  that  he  must  withdraw  to  His  au- 
thority, abandon  the  paternal  house  and  enter  in  the  Com- 
pany; the  which,  if  he  so  succeeds,  after  having  given  part  to 
the  General,  he  will  be  sent  to  a  distant  novitiate;  but  if  they 
have  daughters,  they  will  primarily  dispose  the  daughters  for 
a  religious  life;  and  they  will  be  caused  to  enter  into  some 
monastery,  and  afterwards  be  received  as  daughters  in  the 
Company,  with  the  succession  of  its  properties. 

9.  The  Superiors  will  place  in  the  channel  of  the  circum- 
stances, the  confessors  of  these  widows  and  married  peo- 
ple, that  they  on  all  future  occasions  may  act  for  the  benefit 
of  the  Society;  and  when  by  means  of  one,  they  cannot  take 
out  part  he  will  be  replaced  with  another;  and  if  it  is  made 
necessary,  he  will  be  sent  to  great  distances,  of  a  manner  that 
he  caunot  follow  understanding^  with  these  families. 


10.  If  we  can  succeed  in  convincing  the  widows  and  de- 
voted persons,  who  aspire  with  fervor  to  a  perfect  life,  and 
that  the  better  means  to  obtain  it  is  by  ceding  ail  their 
properties  to  the  Society,  supporting  by  their  revenues,  that 
they  will  be  religiously  administered  until  their  death,  con- 
forming to  the  degree  of  necessity  in  which  they  may  be 
found,  and  the  just  reason  that  may  be  employed  for  their 
persuasion  is,  that  by  this  mode,  they  can  be  exclusively  dedi- 
cated to  God;  without  attentions  and  molestations,  which 
would  perplex  them,  and  that  it  is  the  only  road  to  reach  the 
highest  degree  of  perfection. 

11.  The  Superiors  craving  the  confidence  of  the  rich,  who 
are  attached  to  the  Company,  delivering  receipts  of  its 
proper  hand  writing  whose  payment  afterwards  will  differ;  not 
forgetting  to  often  visit  those  who  loan,  to  exhort  them  above 
all  in  their  infirmities  of  consideration,  as  to  whom  will  devolve 
the  papers  of  the  debt;  because  it  is  not  so  to  be  found 
mention  of  the  Company  in  their  testament;  and  by  this 
course  we  must  acquire  properties,  without  giving  cause 
for  us  to  be  hated  by  the  heirs. 

12.  We  must  also  in  a  grand  manner  ask  for  a  loan,  with 
payment  of  annual  interest,  and  employ  the  same  capital  in 
other  speculation  to  produce  greater  revenues  to  the  Society; 
for  at  such  a  time,  succeeding  to  move  them  with  compas- 
sion to  that  which  they  will  lend  to  us,  we  will  not  lose  the 
interest  in  the  testament  of  donation,  when  they  see  that 
they  found  colleges  and  churches. 

13.  The  Company  can  report  the  utilities  of  commerce, 
and  value  the  name  of  the  merchant  of  credit,  whose  friend- 
ship we  may  possess, 

14.  Among  the  peoples  where  our  fathers  reside,  we  must 
have  physicians  faithful  to  the  Society,  whom  we  can  especi- 
ally recommend  to  the  sick,  and  to  paint  under  an  aspect 
very  superior  to  that  of  other  religious  orders,  and  secure 
direction  that  we  shall  be  called  to  assist  the  powerful,  parties 

larlv  in  the  hour  of  death. 


15.  That  the  confessors  shall  visit  with  assiduity  the  sick, 
particularly  those  who  are  in  dauger,  and  to  honestly  elimi- 
nate the  other  fathers,  which  the  superiors  will  procure,  when 
the  confessor  sees  that  he  is  obliged  to  remove  the  other  from 
the  suffering,  to  replace  and  maintain  the  sick  in  his  good 
intentions.  Meanwhile  we  must  inculcate  as  much  as  we  can 
Avith  prudence,  the  fear  of  hell,  <£c,  &c,  or  when,  the  lesser 
ones  of  purgatory;  demonstrating  that  as  water  will  put  out 
fire,  so  will  the  same  alms  blot  out  the  sin;  and  that  we  can- 
not employ  the  alms  better,  than  in  the  maintaining  and  sub- 
sidizing of  the  persons,  who,  by  their  vocation,  have  made 
profession  of  cariug  for  the  salvation  of  their  neighbor;  that 
in  this  manner  the  sick  can  be  made  to  participate  in  their 
merits,  and  find  satisfaction  for  their  own  sins;  placing  be- 
fore them  that  charity  covereth  a  multitude  of  sins;  and  that 
also,  we  can  describe  that  charity,  is  as  a  nuptial  vestmeut, 
without  which,  no  one  can  be  admitted  to  the  heavenly  table. 
In  fine  it  will  be  necessary  to  move  them  to  the  citations  of 
the  scriptures,  and  of  the  holy  fathers,  that  according  to  the 
capacity  of  the  sick,  we  can  judge  what  is  most  efficacious  to 
move  them. 

1G.  We  must  teach  the  women,  that  they  must  complain 
of  the  vices  of  their  husbands,  and  the  disturbances  which 
they  occasion,  that  they  can  rob  them  in  secret  of  some 
amounts  of  money,  to  offer  to  God,  in  expiation  of  the  sins  of 
their  husbauds,  and  to  obtain  their  pardon. 



1.  If  there  shall  be  anyone  dismissed  under  any  protest, 
as  an  enemy  of  the  Society,  whatever  may  be  his  condition, 
or  age;  all  those  who  have  been  moved  to  become  the  devo- 
tees of  our  churches;  or  of  visiting  ourselves;  or  who  having 
been  made  to  take  the  alms  on  the  way  to  other  churches;  or 


who  havinfc  been  found  to  give  to  other  fathers;  or  who  hav- 
ing dissuaded  any  rich  man,  and  well  intentioned  to- 
wards our  Society,  of  giving  anything;  or  in  the  time  in 
which  he  can  dispose  of  his  properties,  having  shown  great 
affection  for  his  relations  with  this  Society;  because  it  is  a 
great  proof  of  a  mortified  disposition;  and  we  conclude  tbat 
the  professions  are  entirely  mortified;  or  also,  that  he  having 
scattered  all  the  alms  of  the  penitents,  or  of  the  friends  of 
the  Society,  in  favor  of  his  poor  relations.  Furthermore, 
that  he  may  not  complain  aitet  wards  of  the  cause  of  his  ex- 
pulsion, it  will  not  be  necessary  to  thrust  him  from  us  direct- 
ly; but  v>e  can  prohibit  him  from  hearing  confessions,  which 
will  mortify  him,  and  vex  him  by  imposing  upon  him  most 
vile  offices,  obliging  him  each  day  to  do  things  that  are  the 
most  repugnant;  he  will  be  removed  from  the  highest  studies 
and  honorable  employments;  he  will  be  reprimanded  in  the 
chapters  by  public  censures;  he  will  be  excluded  from  the 
recreations  and  prohibited  from  all  conversation  with  stran- 
gers; he  will  be  deprived  of  his  vestments  and  the  uses  of 
other  things  when  they  are  not  indispensable,  until  he  begins 
to  murmur  and  becomes  impatient;  then  he  can  be  expelled 
as  a  shameful  person,  to  give  a  bad  example  to  others;  and 
if  it  is  necessary  to  jave  account  to  his  relatives,  or  to  the 
prelates  of  the  Church,  of  the  reason  for  which  he  has  been 
thrust  out,  it  will  be  sufficient  to  say  that  he  does  not  possess 
the  spirit  of  the  Society. 

2.  Furthermore,  having  also  expelled  all  those  who  may 
have  scrupled  to  acquire  properties  for  the  Society,  we  must 
direct,  that  they  are  too  much  addicted  to  their  own  judg- 
ment. If  we  desire  to  give  reason  of  their  conduct  to  the 
Provincials,  it  is  necessary  not  to  give  thetn  a  hearing;  but 
call  for  the  rule,  that  they  are  obligated  to  a  blind  obedience. 

3.  It  will  be  necessary  to  note,  whence  the  beginning  and 
whence  their  youth,  those  who  have  great  aff  ction  for  the 
Society;  and  those  which  we  recognize  their  affection  until 
the  furthest  orders,  or  until  their  relatives,  or  until  the  Door 


shall  be  necessarily  disposed,  little  by  little,  as  carefully  said, 
to  go  out;  then  they  are  useless. 



1.  As  those  whom  we  have  expelled,  when  knowing  little 
or  something  of  the  secrets,  the  most  times  are  noxious  to  the 
Company;  for  the  same,  it  shall  be  necessary  to  obviate  their 
efforts  by  the  following  method,  before  thrusting  them  out; 
it  will  be  necessary  to  obligate  them  to  promife,  by  writing, 
and  under  oath,  that  they  will  never  by  writing  or  speaking, 
do  anything  which  may  be  prejudicial  to  the  Company;  and 
it  will  be  good  that  the  Superiors  guard  a  point  of  their  evil 
inclinations,  of  their  defects  and  of  their  vices;  that  they  are 
the  same,  having  to  manifest  in  the  discharge  of  their  duties, 
following  the  custom  of  the  Society,  for  that,  if  it  should  be 
necessary,  this  point  can  serve  near  the  great,  and  the  pre- 
lates to  hinder  their  advancement. 

2.  Constant  notice  must  be  given  to  all  the  colleges  of 
their  having  been  expelled;  and  we  must  exaggerate  the  gen- 
eral motives  of  their  expulsion;  as  the  little  mortification  of 
their  spirit;  their  disobedience;  their  little  love  for  spiritual 
exercises;  their  self  love,  &c,  &c.  Afterwards,  we  must  ad- 
monish them,  that  they  must  not  have  any  correspondence 
with  them;  and  they  must  speak  of  them  as  strangers;  that 
the  language  of  all  shall  be  uniform,  and  that  it  may  be  told 
everywhere,  that  the  Society  never  expels  any  one  without 
very  grave  causes,  and  that  as  the  sea  casts  up  dead  bodies, 
&c,  &c.  We  must  insinuate  with  caution,  similar  reasons 
to  these,  causing  them  to  be  abhorred  by  the  people,  that 
for  their  expulsion  it  may  appear  plausible. 

In  the  domestic  exhortations,  it  will  be  necessary  to  per- 
suade people  that  they  have  been  turned  out  as  unquiet  per- 
sons; that  they  continue  to  beg  each  moment  to  enter  anew 


into  the  Society;  aiid  it  will  be  good  to  exaggerate  the  mis- 
fortunes of  those  who  have  perished  miserably,  after  having 
separated  from  the  Society. 

4.  It  will  also  be  opporluue  to  send  forth  the  accusations, 
that  they  have  gone  out  from  the  Society,  which  we  can  for- 
mulate by  means  of  grave  persons,  who  will  everywhere  re- 
peat that  the  Society  never  expels  any  one  but  for  grave 
causes;  and  that  thf  y  never  part  with  their  healthy  members; 
the  which  they  can  confirm  by  their  zeal,  and  show  in  gen- 
eral for  the  salvatiou  of  the  souls  of  them  that  do  not  pertain 
to  them;  and  how  much  greater  will  it  not  be  for  the  salva- 
tion of  their  own. 

5.  Afterwards,  the  Society  must  prepare  and  attract  by  all 
classes  of  benefit?,  the  magnates,  or  prelates,  with  whom 
those  who  have  been  expelled  begin  to  enjoy  some  authority 
and  credit.  It  will  be  necessary  to  show  that  the  common 
good  of  an  Order  so  celebrated  as  useful  in  the  Church,  must 
be  of  more  consideration,  than  that  of  a  particular  one  who 
has  been  cast  out.  If  all  this  affliction  preserves  some  affec- 
tion for  those  expelled,  it  will  be  good  to  indicate  the  reasons 
which  have  caused  their  expulsion;  and  yet  exaggerate  the 
causes  the  more  that  they  were  not  very  true;  with  such  they 
can  draw  their  conclusions  as  to  the  probable  consequences. 

6.  Of  all  modes,  it  will  be  necessary  that  they  particularly 
have  abandoned  the  Society  by  their  own  free  will;  not  be- 
ing promoted  to  a  single  employment  or  dignity  in  the 
Church;  that  they  would  not  submit  themselves  and  much 
that  pertains  to  the  Society;  and  that  all  the  world  should 
withdraw  from  them  that  desire  to  depend  on  them. 

7.  Procuring  soon,  that  they  are  removed  from  the  exer- 
cise of  the  functions  celebrated  in  the  Chur.  h,  such  as  the 
sermons,  confessions,  publication  of  books,  &c,  &c,  so  that 
they  do  not  win  the  love  and  applause  of  the  people.  For 
this,  we  must  come  to  inquire  diligently  upon  their  life  and 
their  habits;  upon  their  occupations,  &c,  &c,  penetrate  into 
their  intentions,  for  the  which,  we  must  have  particular  cor- 


respondence  with  some  of  the  family  in  whose  house  they 
live,  of  those  who  have  been  txpelled.  In  surprising  some- 
thing reprehensible  in  them  or  worthy  of  censure,  which  is  to 
be  divulged  by  people  of  medium  quality;  giving  in  following 
the  steps  conducive  to  reach  the  hearing  of  the  gteat,  and 
the  prelates,  who  favor  then,  that  they  may  be  caused  to  fear 
that  the  infamy  will  relapse  upon  themselves..  If  they  do 
nothing  that  merits  reprehension,  and  conduct  themselves 
well,  we  must  cuitail  them  by  subtle  prepositions  and  cap- 
tious phrases,  their  virtues  and  meritorious  actions,  causing 
that  the  idea  that  has  been  formed  of  them,  and  the  faith 
that  is  had  in  them,  may  little  by  little  be  made  to  disap- 
pear; this  is  of  great  interest  for  the  Society,  that  those  whom 
we  repel,  and  more  principally  those  who  by  their  own  will 
abandon  us,  shall  be  sunk  in  obscurity  and  oblivion. 

8  We  must  divulge  without  ceasing  the  disgraces  and 
sinister  accidents  that  they  bring  upon  them,  notwithstand- 
ing the  faithful,  who  entreat  for  them  in  their  prayers,  that 
they  may  not  believe  that  we  work  from  impulses  of  passion. 
In  our  houses  we  must  exaggerate,  by  every  method  these 
calamities,  that  they  may  serve  to  hinder  others. 




1.  The  first  place  in  the  Company  pertains  to  the  good 
operators;  that  is  to  say,  those  who  cannot  procure  less  for 
the  temporal  than  for  the  spiritual  good  of  the  Society;  such 
as  the  confessors  of  princes,  of  the  powerful,  of  the  widows, 
of  the  rich  pious  women,  the  preachers  and  the  professors 
who  know  all  these  secrets. 

2.  Those  who  have  already  failed  in  strength  or  advanced 
in  years;  conforming  to  the  use  they  have  made  of  their  tal- 
ents in  and  for  the  temporal  good  of  the  Society;  of  the  man- 


ner  which  has  attended  them  in  days  that  are  passed;  and 
further,  are  yet  convenient  instruments  to  give  part  to  the 
Superiors  of  the  ordinary  defects  which  are  to  be  noted  in 
ourselves,  for  they  are  always  in  the  house. 

3.  We  must  never  expel  but  in  case  of  extreme  necessity, 
for  fear  of  the  Society  acquiring  a  bad  reputation. 

4.  Furthermore,  it  will  be  necessary  to  favor  those  who 
excel  by  their  talent,  their  nobleness  and  their  fortune;  par- 
ticularly if  they  have  powerful  friends  attached  to  the  Society ; 
and  if  they  themselves  have  for  it  a  sincere  appreciation,  as 
we  have  already  said  before.  They  must  be  sent  to  Eome,  or 
to  the  universities  of  greater  reputation  to  stud}7  there;  or  in 
case  of  having  studied  in  some  province,  it  will  be  very  con- 
venient that  the  professors  attend  to  them  with  special  care 
and  affection.  Meanwhile,  they  not  having  conveyed  their 
property  to  the  Society,  we  must  not  refuse  them  anything; 
for  after  confirming  the  cession,  they  will  be  disappointed  as 
the  others,  notwithstanding  guarding  some  consideration  lor 
the  past. 

5.  Having  also  especial  consideration  on  the  part  of  the 
Superiors,  for  those  that  have  brought  to  the  Society,  a 
young  notable,  placed  so  that  they  are  given  to  know  the 
affection  made  to  it;  but  if  they  have  not  professed,  it  is 
necessary  to  take  care  of  not  having  too  much  indulgence 
with  them,  for  fear  that  they  may  return  at  another  time,  to 
carry  away  those  whom  they  have  brought  to  the  Society. 



1.  It  is  necessary  that  much  prudence  shall  be  exercised, 
respecting  the  election  of  the  Youth;  having  to  be  sprightly, 
noble,  well  liked,  or  at  the  least  excellent  in  some  of  these 


2.  To  attract  them  with  greater  facility  to  our  institute,  it 
is  necessary  in  the  meanwhile,  to  study  that  the  rectors  and 
professors  of  colleges  shall  exhibit  an  especial  affection;  and 
outside  the  time  of  the  classes,  to  make  them  comprehend 
how  great  is  God,  and  that  some  one  should  consecrate  to  his 
service  all  that  he  possesses:  and  particularly  if  he  is  in  the 
Society  of  his  Son. 

3.  Whenever  the  opportunity  may  arrive,  conducive  in  the 
college  and  in  the  garden,  and  yet  at  times  to  the  country 
houses,  that  in  the  company  of  ourselves,  during  the  recrea- 
tions, that  we  may  familiarize  with  them,  little  by  little,  being 
careful,  notwithstanding,  that  the  familiarity  does  not  engen- 
der disgust. 

4.  We  cannot  consent  that  we  shall  punish  them,  nor 
oblige  them  to  assemble  at  their  tasks  among  those  who  are 
the  most  educated. 

5.  We  must  congratulate  them  with  gifts  and  privileges 
conforming  to  their  age  and  encouraging  above  all  others  with 
moral  discourses. 

6.  We  must  inculcate  them,  that  it  is  for  one  divine  dispo- 
sition, that  they  are  favorites  among  so  many  who  frequent 
the  same  college. 

7.  On  other  occasions,  especially  in  the  exhortatious,  we 
must  aim  to  terrify  them  with  menaces  of  the  eternal  condem- 
nation, if  they  refuse  the  divine  vocation. 

8.  Meanwhile  frequently  expressing  the  anxiety  to  enter 
the  Society,  we  must  always  defer  their  admission,  that  they 
may  remain  constant;  but  if  for  these,  they  are  undecided, 
then  we  must  encourage  them  incessantly  by  other  methods, 

9.  If  we  admonish  effectively,  that  none  of  their  friends, 
nor  yet  the  fathers,  nor  the  mothers  discover  their  vocation 
before  being  admitted;  because  then,  if  then,  they  come  to 
the  temptation  of  withdrawing;  so  many  as  the  Society  de- 
sires to  give  full  liberty  of  doing  that  which  may  be  the  most 


convenient;  and  in  case  of  succeeding  to  conquer  the  tempta- 
tion, we  must  never  lose  occasions  to  make  them  recover 
spirit;  remembering  that  which  we  have  said,  always  that  this 
will  succeed  during  the  time  of  the  novitiate,  or  after  having 
made  their  simple  vows. 

10.  With  respect  to  the  sons  of  the  great,  nobles,  and 
senators,  as  it  is  supremely  difficult  to  attract  them,  mean- 
while living  with  their  fathers,  who  are  having  them  educated 
to  the  end,  that  they  may  succeed  in  their  destinies,  we  must 
persuade,  vigorously,  of  the  better  influence  of  friends  that 
are  persons  of  the  same  Society;  that  they  are  ordered  to 
other  provinces,  or  to  distant  universities  in  which  there  are 
our  teachers;  careful  to  remit  to  the  respective  professors  the 
necessary  instructions,  appropriate  to  their  quality  and  con- 
dition, that  they  may  gain  their  friendship  for  the  Society 
with  greater  facility  and  certainty. 

11.  When  having  arrived  at  a  more  advanced  age,  they 
will  be  induced  to  practice  some  spiritual  exercises,  that  they 
may  have  so  good  an  exit  in  Germany  and  Poland. 

12.  We  must  console  them  in  their  sadness  and  afflictions, 
according  to  the  quality  and  dispositions  of  each  one,  making 
use  of  private  reprimands  and  exhortations  appropriate  to  the 
bad  use  of  riches;  inculcating  upon  them  that  they  should 
depreciate  the  felicity  of  a  vocation,  menacing  them  with  the 
pains  of  hell  for  the  things  they  do. 

13.  It  will  be  necessary  to  make  patent  to  the  fathers  and 
the  mothers,  that  they  may  condescend  more  easily  to  the 
desire  of  their  sons  of  entering  the  Society,  the  excellence  of 
its  institute  in  comparison  with  those  of  other  orders;  the 
sanctity  and  the  science  of  our  fathers;  its  reputation  in  all 
the  world;  the  honor  and  distinctions  of  the  different  great 
and  small.  We  must  make  enumeration  of  the  princes  and 
the  magnates,  that,  with  great  content,  have  lived  until  their 
death,  and  yet  living  in  the  Society.  We  must  show  how 
agreeable  it  is  to  God,  that  the  youth  consecrate  themselves 
to  Him,  particularly   in  the   Society  of  his  Son:  and  what 



thing  is  there  so  sublime  as  that  of  a  man  carrying  the  yoke 
of  the  Lord  from  his  youth.  That  if  they  oppose  any  objec- 
tions because  of  their  extreme  youth,  then  we  must  present 
the  facility  of  our  institute,  the  which  not  having  anything  to 
molest,  with  the  exception  of  the  three  vows,  and  that  which 
is  most  notable,  that  we  do  not  have  any  obligatory  rule,  nor 
yet  under  penalty  of  venial  sin. 



1.  To  most  of  the  cases  expressed  in  the  Constitutions, 
and  of  which  only  the  Superior  or  the  ordinary  confessor, 
with  permission  of  this,  can  absolve  them,  where  there  is 
sodomy,  unnatural  crime,  fornication,  adultery,  of  the  un- 
chaste touch  of  a  man,  or  of  a  woman;  also  if  under  the  pre- 
text of  zeal,  or  whatever  motive,  they  have  done  some  grave 
thing  against  the  Society;  against  its  honors  and  its  gains; 
these  will  be  just  causes  for  reason  of  the  expulsion  of  the 

2.  If  anyone  confesses  in  the  confessional  of  having  com- 
mitted some  similar  act,  he  will  not  be  promised  absolution, 
until  he  has  promised  to  reveal  to  the  Superior,  outside  of  the 
confessional,  the  same  or  by  his  confessor.  The  Superior 
will  operate  the  better  for  it,  in  the  general  interests  of  the 
Society;  further,  if  there  is  founded  hope  of  the  careful  hiding 
of  the  crime,  it  will  be  necessary  to  impose  upon  the  guilty  a 
convenient  punishment;  if  otherwise  he  can  be  expelled  much 
before.  With  all  the  care  that  is  possible,  the  confessor  will 
give  the  penitent  to  understand  that  he  runs  the  danger  of 
being  expelled . 

3.  If  any  one  of  our  confessors,  having  heard  a  str.mge 
person  say,  that  he  had  committed  a  shameful  thing  with  one 
of  the  Society,  he  will  not  absolve  such  a  person,  without  his 


having  said,  outside  of  bis  confession,  the  name  of  the  one 
with  whom  he  has  sinned;  and  if  he  so  says,  he  will  be  made 
to  swear  that  he  will  not  divulge  the  same,  without  the  con- 
sent of  the  Society. 

4.  If  two  of  ourselves  have  sinned  carnally,  he  who  first 
avows  it  will  be  retained  in  the  Society;  and  the  other  will  be 
expelled;  but  he  who  remains  permanent,  will  be  after  such 
mortification  and  bad  treatment,  of  sorrow,  and  by  his  impa- 
tience, and  if  we  have  occasion  for  his  expulsion,  it  will  be 
necessary  for  the  future  of  it  that  it  be  done  directly. 

5.  The  Company  being  a  noble  corporation  and  preemi- 
nent in  the  Church,  it  can  dismiss  those  that  will  not  be  apt 
for  the  execution  of  our  object,  although  giving  satisfaction 
in  the  beginning;  and  the  opportunity  does  not  delay  in  pre- 
senting itself;  if  it  procures  continuous  maltreatment;  and  if 
he  is  obliged  to  do  contrary  to  his  inclination;  if  they  are 
gathered  under  the  orders  of  gloomy  Superiors;  if  he  is  sep- 
arated from  his  studies  and  from  the  honorable  functions, 
&c,  &c,  until  he  gets  to  murmuring. 

6.  In  no  manner  must  we  retain  in  the  Company,  those 
that  openly  reveal  against  their  Superiors,  or  that  will  com- 
plain publicly,  or  reservedly,  of  their  companions,  or  partic- 
ularly if  they  make  them  to  strangers;  nor  to  those  who  are 
among  oureelves,  or  among  persons  who  are  on  the  outside, 
censure  the  conduct  of  the  Society  in  regard  to  the  acquisi- 
tion or  administration  of  temporal  properties,  or  whatever  acts 
of  the  same;  for  example,  of  crushing  or  oppressing  many  of 
those  whom  we  do  not  wish  well,  or  that  they  the  same  hav- 
ing been  expelled,  &c,  &c.  Nor  yet  those,  that  in  conver- 
sation, who  tolerate,  or  defend  the  Venetiaus,  the  French  or 
others,  that  h;ive  driven  the  Com  pan}'  away  from  their  terri- 
tories, or  that  have  occasioned  great  prejudices. 

7.  Before  the  expulsion  of  any  we  must  vex  and  harrass 
them  in  the  extreme;  depriving  them  of  the  functions  that  they 
have  been  accustomed  to  discharge,  dedicating  them  to 
others.     Although  they  may  do  well,  it  will  be  necessary  to 


censure  them,  and  with  this  pretext,  apply  them  to  another 
thiug.  Imposing  by  a  trifling  fault  that  they  have  commit- 
ted the  most  severe  penalties,  that  they  blush  in  public,  un- 
til they  have  lost  all  patience;  and  at  last  -will  be  expelled  as 
pernicious  to  all,  for  which  a  future  opportunity  will  present 
itself  when  they  will  think  less. 

8.  When  some  one  of  the  Company  has  a  certain  hope  of 
obtaining  a  bishopric,  or  whatever  other  ecclesiastical  dig- 
nity, to  most  of  the  ordinary  vows  of  the  Society  he  will  be 
obliged  to  take  auother;  and  that  is,  that  he  will  always  pre- 
serve good  sentiments  towards  the  Society;  that  he  will 
always  speak  favorably  of  it;  that  he  will  not  have  a  confessor 
that  will  not  be  to  its  bosom;  that  he  will  do  nothing  of  entity 
without  having  heard  the  justice  of  the  same.  Because  in 
consequence  of  not  having  observed  this,  the  Cardinal  Tolet 
the  Society  had  obtained  of  the  Holy  See,  that  no  swinish 
descendants  of  Jews  or  Mahometans  were  admitted,  that  he 
did  not  desire  to  take  such  vows;  and  that  for  celebrity  that 
is  out,  he  was  expelled  as  a  firm  enemy  of  the  Society. 




1.  The  confessors  and  preachers  must  guard  well  against 
offending  the  nuns  and  occasioning  temptations  contrary  to 
their  vocation;  but  on  the  contrar}',  having  conciliated  the 
love  of  the  Lady  Superiors,  that  we  obtain  to  hear,  when  less, 
their  extraordinary  confessions,  and  that  it  is  predicted  that 
we  may  hope  soon  to  receive  some  gratitude  from  them;  be- 
cause the  abbesses,  principally  the  rich  and  noble,  can  be  of 
much  utility  to  the  Society,  by  themselves,  and  by  their  rel- 
atives and  friends;  of  the  manner  with  which  we  treat  with 
them  and  influence  of  the  principal  monasteries,  the  Society 
will  little  by  little  arrive  to  obtain  the  knowledge  of  all  the 
corporation  and  increase  its  friendship. 



2.  It  will  be  necessary,  notwithstanding,  to  prohibit  our 
nuns  from  frequenting  the  monasteries  of  women,  for  fear 
that  their  mode  of  life  may  be  more  agreeable,  and  that  the 
Society  will  see  itself  frustrated  in  the  hopes  of  possessing 
all  their  properties.  We  must  induce  them  to  take  the  vow 
of  chastity  and  obedience,  at  the  hands  of  their  confessors; 
and  to  show  them  that  this  mode  of  life  will  conform  with 
the  uses  of  the  Primitive  Church,  placed  as  a  light  to 
shine  in  the  house,  and  that  it  cannot  be  hidden  under  a 
measure,  without  the  edification  of  their  neighbor,  and  with- 
out fruit  for  the  souls;  furthermore,  that  in  imitation  of  the 
widows  of  the  Gospel,  doing  well  by  giving  themselves  to 
Jesus  Christ  and  to  his  Company.  If  they  were  to  know  how 
evil  it  can  possibly  be,  of  the  life  of  the  cloisters;  but  these 
^structions  must  be  given  under  the  seal  of  inviolable  se- 
cresy,  that  they  do  not  come  to  the  ears  of  the  monks. 



1.  "With  the  end  of  preventing  the  seculars  from  directing 
attention  to  our  itching  for  riches,  it  will  be  useful  to  repel  at 
times  alc:s  of  little  amount,  by  which  we  can  allow  them  to 
do  services  for  our  Society;  though  we  must  accept  the 
smallest  amounts  from  people  attached  to  us,  for  fear  that 
we  may  be  accused  of  avarice,  if  we  only  recehe  those  that 
are  most  numerous. 

2.  We  must  refuse  sepulture  to  persons  of  the  lowest  class 
in  our  churches,  though  they  may  have  been  very  attached 
to  our  Society;  for  we  do  not  believe  that  we  must  seek  riches 
by  the  number  of  interments,  and  we  must  hold  firmly  the 
gains  that  we  have  made  with  the  dead. 

3.  In  regard  to  the  widows  and  other  persons  who  have 
left  their  properties  to  the  Society,  we  must  labor  with  reso- 
lution and  greater  vigor  than  with  the  others;  things  being 


equal,  and  not  to  be  made  apparent,  that  we  favor  some  more 
than  others,  in  consideration  of  Iheir  temporal  properties. 
The  same  must  be  observed  with  those  that  pertain  to  the 
Company,  after  that  they  have  made  cession  of  their  proper- 
ty; and  if  it  be  necessary  to  expel  them  from  the  Society,  it 
must  be  done  with  all  discretion,  to  the  end  that  they  leave 
to  the  Company  a  part  for  the  less  of  that  which  they  have 
given,  or  that  which  they  have  bequeathed  at  the  time  of 
their  death. 



1.  Treating  principally  all,  though  in  thir  gs  of  little  con- 
sequence, we  must  have  the  same  opinion,  or  at  least  exterior 
dignity;  for  by  this  manner  we  may  augment  and  strengthen 
the  Society  more  and  more;  to  overthrow  the  barrier  we  have 
overcome  in  the  business  of  the  world. 

2.  Thus  strengthening  all,  it  will  shine  by  its  wisdom  and 
good  example,  that  we  shall  excel  all  the  other  fathers,  and 
particularly  the  pastors,  &c,  <fec,  until  the  people  desire  us 
to  all.  Publicly  divulging  that  the  pastors  do  not  need  to 
possess  so  much  knowledge;  with  such  they  can  discharge 
well  their  duties,  stating  that  they  can  assist  them  with  the 
counsels  of  the  Society;  that  for  this  motive  they  can  dedi- 
cate themselves  to  all  classes  of  studies. 

3.  We  must  inculcate  this  doctrine  with  kings  and  princes, 


state,  without  politics;  but  that  in  this,  it  is  necessary  to 
proceed  with  much  certainty.  Of  this  mode,  we  must  share 
the  affection  of  the  great,  and  be  admitted  to  the  most  secret 

4.  "We  must  entertain  their  good  will,  by  writing  from  all 
parts  interesting  facts  and  notices. 

5.  It  will  be  no  little  advantage  that  will  result,  by  secretly 


and  prudently  fomenting  dissensions  between  the  great, 
ruining  or  augmenting  their  power.  But  if  we  perceive  some 
appearance  of  reconciliation  between  them,  then  we  of  the 
Society  will  treat  and  act  as  pacificators;  that  it  shall  not  be 
that  any  others  shall  anticipate  to  obtain  it. 

6.  As  much  to  the  magnates  as  to  the  people,  we  must 
persuade  them  by  all  possible  means,  that  the  Society  has  not 
been,  but  by  especial  Divine  Providence,  conforming  to  the 
prophecies  of  the  Abbot  Joachim,  for  to  return  and  raise  up 
the  Church,  humbled  by  the  heretics. 

7.  Having  acquiied  the  favor  of  the  great  and  of  the 
bishops,  it  will  be  an  entire  necessity,  of  empowering  the 
curates  and  prebendaries  to  more  exactly  reform  the  clergy, 
that  in  other  times  lived  under  certain  rule  with  the  bishops, 
and  tending  to  perfection;  also  it  will  be  necessary  to  inspire 
the  abbeys  and  prelacies;  the  which  it  will  not  be  difficult  to 
obtain;  calling  attention  to  the  indolence  and  stupidity  of  the 
monks  as  if  they  were  cattle ;  because  it  will  be  very  advantage- 
ous for  the  Church,  if  all  the  bishoprics  were  occupied  by  mem- 
bers of  the  Society;  and  yet,  as  if  it  was  the  same  apostolic 
chair,  particularly  if  the  Pope  should  return  as  temporal 
prince  of  all  the  properties;  for  as  much  as  it  is  very  neces- 
sary to  extend  little  by  little,  with  much  secresy  and  skill,  the 
temporalities  of  the  Society;  and  not  having  any  doubt  that 
the  world  v.ill  enter  the  golden  age,  to  enjoy  a  perfect  uni- 
versal peace,  for  following  the  divine  benediction  that  will 
descend  upon  the  Church. 

8.  But  if  we  do  not  hope  that  we  can  obtain  this,  suppo- 
sing that  it  is  necessary  that  scandals  shall  come  in  the  world, 

TION of  the  Society  will  be  implored;  that  we  may  be  em- 
ployed in  the  public  reconciliation,  for  it  will  be  the  cause  of  the 


common  good;  and  we  shall  be  recompensed  by  the  pbincipal  ec- 
clesiastical dignities  ;  and  the  bettee  beneficiaeies. 

9.  In  fine,  that  the  Society  afterwards  can  yet  count  upon 
the  favor  and  authority  of  princes  peocueing  THAT  THOSE 



(The  good  doctriues  as  much  as  the  pernicious,  will  over- 
come on  all  occasions,  the  circumstances  that  will  originate; 
and  will  be  left  imprinted  in  the  Society. 

The  doctrine  of  Eegicide  that  has  been  preached,  during 
some  centuries,  corrupt  the  people,  and  after  having  sharp- 
ened the  daggers  against  Henry  III,  Henry  IV,  Louis  XV, 
against  Louis  XVI,  sharpening  also  the  revolutionary  axe  in 
1703.  The  "Society  of  Jesus"  was  the  first  united  Christian 
society  to  bear  and  diffuse  the  odious  principles  of  rebellion 
and  of  the  regidde;  to  prove  the  certainty  of  our  words,  we 
cite  textually,  the  principal  Jesuits  that  have  written  upon 
the  regicide.  From  1541,  the  Jesuits  maintained  that  they 
were  calumniated  by  their  enemies,  but  they  themselves  shall 
supply  us  with  weapons,  and  be  condemned  for  their  acts  and 
their  words. 


Peter  Banieke,  a  soldier  of  Orleans,  and  notorious  for  his 
project  of  attempting  the  assassination  of  Henry  IV,  refused 
to  reveal  the  names  of  his  accomplices;  but  having  been  con- 
demned to  be  broken  on  the  wheel,  on  the  26th  of  August, 
1595,  declared  in  his  testament,  that  he  was  assisted  and  pro- 
tected  by  the  Father  Varade,  rector  of  the  Jesuits  in  Paris. 


Read  in  the  Opusculos  Theologicus  of  Martin  Becan,  a  fa- 
mous Jesuit,  page  130,  upon  the  regicide: 


r  "That  every  subject  can  assassinate  his  prince  when  he 
has  assumed  the  power  of  the  throne  as  a  usurper,"  adding 
M  that  his  assertion  is  so  just,  as  that  in  all  the  nations,  it 
will  be  observed,  that  they  will  be  honored  in  the  extreme, 
those  who  immolate  similar  tyrants.  It  is  necessary  yet, 
however,  that  he  shall  be  a  usurper;  because,  having  a  proba- 
ble right,  his  death  will  not  be  lawful.  It  is  permitted  to  a 
nation,  continuing,  to  depose  a  legitimate  prince  always, 
when  ne  conducts  himself  as  a  tyrant.*' 

It  will  not  rebound  to  us,  the  odiousuess  of  these  maxims, 
that  they  thus  for  themselves  will  make  infamous. 


Ou  the  27th  of  October,  1595,  Jean  Chatet,  resolved  to  as- 
sassinate Henry  IV,  when  he  struck  him  a  blow  with  a  dag- 
ger on  his  lips;  declaring  that  in  his  adolescence  he  had  con- 
tracted an  infamous  habit,  that  he  could  not  control;  that  he 
was  impulsed  by  the  compunctions  of  remorse  which  agitated 
him,  and  having  heard  sustained  in  the  College  of  the  Jesuits, 
that  they  were  permitted  to  assassinate  heretical  monarchs,  having 
expiated  his  crime,  he  himself  was  assassinated  at  Bearnes. 
The  Jesuits  inscribed  his  name  in  their  martyrology  equal  to 
Jacob  Clement. 


We  read  in  the  Moral  Decisions  of Paul  Comiiolo,  an  Ital- 
ian Jesuit,  Book  IV,  Page  158: 

"That  it  is  lawful  to  kill  an  unjust  aggressor,  though  he 
may  be  a  genera',  prince,  or  king;  that  innocence  is  as  always 
useful  as  injustice;  and  that  a  prince  that  will  maltreat  citi- 
zens is  a  ferocious  beast,  cruel  and  pernicious,  that  it  is 
necessary  to  annihilate." 


In  1594,  James  Commolet,  a  French  Jesuit,  chose  for  a 
text  of  a  sermon  passages  in  the  Third  Chapter  of  the  Book 
of  Judges  where  they  refer  to  Ehud  assassinating  Eglon,  the 
king  of  the  Moabites;  and  under  this  dictated,  designating 


Henry  IV,  crying:  "it  is  necessary  for  an  Ehud,  whether  he  be  a 
monk,  soldier  or  pastor."  This  Jesuit  treated  of  Henry  IV, 
of  Nero,  of  Eglon  of  Moab,  of  Holofernes  and  of  Herod ;  and 
maintained  tbat  the  crown  should  be  transmitted  by  right  of 
election,  to  a  foreign  family,  anathamatizing  in  full  sermon 
to  his  hearers,  "for  permitting  on  the  throne  a  false  convert.'' 


Damiens,  a  servant  of  the  Jesuits,  intended  to  assassinate 
Louis  XV.  Burnt  by  the  hand  of  the  executioner  in  the 
midst  of  the  courtyard.     The  Moral  Theology  of  Busenbaum. 


"The  Gunpowder  Plot,  "that  broke  out  in  England  in 
1605  was  hatched  by  the  Jesuits.  The  Jesuit  Gerard  who 
administered  to  the  oath-bound  conspirators,  and  the  Father 
Garnet  exclaimed  in  a  public  prayer:  "Oh  God!  destroy  this 
perfidious  nation;  extirpate  from  the  earth  those  who  live  in  it,  to 
the  end  that  ice  may  joyfully  render  to  Jesus  Clirist  the  praises 
that  are  due  unto  him."  The  English  Parliament  having  re- 
turned promptly  to  the  day  of  its  solemn  session,  but  discov- 
ered the  conspiracy  in  time  and  took  prisoners  the  guilty. 
On  the  3d  of  May,  1606;  while  upon  the  scaffold  and  oppressed 
by  remorse,  said  to  the  spectators,  "there  would  have  been  a 
horrible  affair."  In  1603  Garnet  was  asked  if  it  was  lawful, 
if  causing  so  many  heretics  to  perish,  it  involved  in  their 
ruin  some  that  were  not  heretics;  he  ardently  responded  with- 
out wavering,  "that  if  it  is  beneficial  to  the  Catholic  faction  built 
in  this,  and  having  a  greater  number  of  the  guilty  than  of  the  in- 
nocent, ice  can  make  it  leqcl  to  destroy  them  nil."  The  conspir- 
ators Catesby,  Greenwell,  Tesmond,  Garnet  and  Oldcorn, 
Jesuits,  were  employed  a  year  in  opening  a  mine  under  the 
House  of  Parliament,  to  blow  up  the  Chambers  of  the  Com- 
mons and  the  Lords,  at  the  proper  time  with  the  Queen  and 
her  ministers.  Garnet  made  a  complete  confession,  which  is 
preserved  in  the  authorized  archives,  with  the  signature  of 
that  regicide.     We  read  in  a  book  of  the  Jesuits,  "In  the 


'  Gunpowder  Conspiracy'  perished  the  holy  martyr,  Henry  Gar- 
net,' with  whom  heresy  invented  signal  calumny  to  dishonor 
hirn;  but  it  was  in  vain;  then  his  enemies  recognized  a  mani- 
festation of  his  innocence;  because  a  drop  of  his  blood  that 
fell  on  a  sword,  represented  the  thousand  wonders  of  his 
heavenly  countenance."     (Garnet  was  hung!) 


Emmanuel  Sa  said,  "The  tyrant  is  illegitimate;  and  any 
man  whatever  of  the  people  has  the  right  to  kill  him ;  uniquis- 
que  de  populo  potest  occidere."  Adam  Tanner,  a  German  Jes- 
uit, said,  "To  all  men  it  is  permitted  to  kill  a  tyrant,  what- 
ever may  be  his  rank  or  substance;  Uranus  quad  substantium: 
glorious  is  his  extermination;  exterminare  gloriosnm  est. 


"The  Pope  can  kill  by  a  single  word;  (potest  verbo  corpora- 
lem  vitam  ausene) ;  for  having  received  the  right  of  making 
pasture  for  the  sheep,  has  he  not  received  the  right  of  cu  ting 
the  throats  of  wolves?     (Potestalum  lupos  interficiendi  ?)" 

Alf.  Sa,  Portugese  Jesuit. 

The  Jesuit,  Jean  Guignake,  who  was  hanged  as  the  accom- 
plice of  James  Clement,  has  said,  "  it  is  a  meritorious  action 
with  God  to  kill  a  heretic  king." 

We  find  further  in  their  writings  the  following  phrazes  : 
' '  Neither  Henry  III  nor  Henry  IV,  nor  the  Elector  of  Saxony, 
nor  the  Queen  Elizabeth,  are  true  kings.  That  Clement  has 
done  a  heroic  action  in  killing  Henry  III;  if  it  were  possible 
to  make  war  with  the  Bernese  and  bring  them  to  the  i_oint; 
and  if  it  was  impossible,  then  to  assassinate,  (seie  asesinara.)" 


In  1594,  the  English  Jesuits  Holt,  Williams  and  Yoke, 
young  Jesuits  to  assassinate  the  Queen  of  England,  and  to  aid 
them  in  the  execution  of  this  crime,  Holt  had  given  them 


the  mystic  bread.     The  crime  could  riot  take  place,  and  the 
Jesuit  was  hung  with  Henry  Garnet. 


Gabbiel  Malagrida,  a  Portugese  Jesuit,  conspired  against 
the  life  of  Joseph  I,  king  of  Portugal,  during  the  ministry  of 
Pombal,  and  to  this  end,  the  conspirators  were  assured  that 
the  assassin  of  the  king  would  not  b°  gailty  of  venial  sin;  in  at- 
tention to  said  king,  "He  is  not  good  for  the  Jesuits." 

Delivered  to  the  Inquisition  (in  charge  of  the  Dominicans) 
in  company  of  the  Fathers  Mathos  and  Alexander  they  were 
hanged  and  burned. 


"Ultimately  in  Fiance  there  was  executed  a  signal  and 
magnificent  exploit  for  the  instruction  of  impious  princes, 
Clement  assassinating  the  king,  and  conquered  an  immense 
number  (ingins  sibi  nomen  fecit)  who  perished.  Clement, 
eternal  honor  of  Frauce,  (ceternum  Gallica  decus),  following 
the  opinion  of  the  greater  number,  was  a  youth  of  sensitive 
character  and  of  delicate  physique,  but  of  a  superior  strength 
that  was  given  to  his  arm  and  to  his  resolution." 

(Mariana,  Jesuit,  Be  Rege,  Lib.  1,  Chapter  IV,) 


"It  is  a  salutary  thought  to  inspire  princes,  and  persuade 
them  that  if  they  oppress  their  people,  making  them  insup- 
portable by  the  excess  of  their  vices  and  the  infamy  of  their 
conduct,  living  with  such  conditions  that  t  ;ey  cannot  only 
become  so  obnoxious,  but  that  they  can  be  gloriously  and  he- 
roically got  rid  of,  by  similar  acts."     (1) 

Mariana,  Be  Rege,  Book  1,  Chapter  VI.) 

The  book  of  the  Institution  of  the  King,  from  whence  we 
have  extracted  that  which  precedes  it,  was  dedicated  to  Philip 

(1)  What  has  the  Father  Mariana  written,  to  live  in  one  epoch,  of 
the  dethronement  of  Dona  Isabella  de  Bourbon?  Has  the  same  thought 
that  precedes  it  been  taken  from  his  work,  De  Rege?—[TH.  del  T.l 


III.  This  act  characterizes  the  audacity  of  that  infernal 
Company  that  has  lived  until  our  days,  marked  upon  the 
daggers  and  the  most  odious  principles;  corrupting  to  reign. 
Such  was  its  object, 


The  Jesuit  Carlos  Sckibanus  has  written  of  Henry  IV: 
"  Rome,  see  this  cart  driver  that  governs  France,  this  an- 
thropohagi,  this  monster  that  is  bathed  in  blood.  *  *  * 
Can  we  not  find  one  that  will  take  up  arms  against  the  fero- 
cious beast?  *  *  *  Have  we  not  a  Pope  that  will  employ 
an  axe  in  the  salvation  of  France?  Calm  yourself,  young 
Jesuit,  if  we  fail  of  the  papal  axe,  we  have  the  dagger  of 


Nicholas  Skrranus,  Italian  Jesuit,  in  his  Commentaries 
upon  the  Bible,  approves  the  assassination  of  the  king  Eglon, 
committed  by  Ehud.  He  says:  "  Many  w'se  men  think  that 
Ehud  had  done  well,  for  the  reason  that  he  was  protected  by 
God;  and  this  reason  is  not  the  only  one,  for  there  exists 
another,  to-wit;  That  similar  action  is  of  ordinary  right 
against  tyrants." 


"When  there  is  a  tyrant  by  his  manner  of  government,  he 
can  be  laudably  put  to  death  by  his  vassals  and  subjects, 
with  daggers  or  poison,  notwithstanding  the  oath,  without 
waiting  the  sentence  or  the  order  of  any  judge." 


"It  does  not  pertain  to  priests  and  other  ecclesiastics  to 
kill  kings  by  means  of  artifices;  nor  do  the  sovereign  pontiffs 
have  the  right  to  reprimaud  by  this  method,  but  after  having 
paternally  reprimanded  thence  directly,  they  can  exclude 
them  by  censures  from  the  communion  of  the  sacrament;  in 
the  following  if  it  be  necessary  they  can  absolve  their  sub- 
jects from  the  oath  of  fealty,  depriving  them  of  their  dignity 


and  royal  authority;  after  this,  take  others  who  are  not  ec- 
clesiastics, they  will  arrive  to  ways  of  action  (execucioad  alios 

(Bellarmin,  Be  Summa  Pontificis  Autontate,  Book  IV, 
Page  180. 

The  canonization  of  Bellarmin  has  been  asked  and  obtained 
by  the  Jesuits, 


"It  is  of  faith  that  the  Pope  has  the  right  of  deposing  of 
heretical  and  rebel  kings;  not  being  legitimate  king  nor 
prince;  a  monarch  deposed  by  the  Pope,  if  they  refuse  obe- 
dience to  this,  after  having  been  deposed,  they  are  converted 
into  notorious  tyrants  and  they  may  be  killed  by  the  first 
who  can  reach  them." 

"If  the  public  cause  cannot  meet  with  its  defense  in  the 
death  of  the  tyrant,  it  is  lawful  for  the  first  who  arrives  to 
assassinate  him." 

(Suazez.  Defensis  fidei,  Book  VI,  Chapter  IV,  Nos.  13 
and  14.) 


"  Ilenry  IV,  who  was  struck  on  the  lips  by  Jean  Chatel, 
exclaimed,  "Is  it  necessary  that  the  great  Jesuits  convince 
me  by  my  mouth?" 

We  shall  not  cite  anything  further  upon  this  subject,  the 
doctrines  of  the  Jesuits  upon  Regicide,  that  horrorize  the 
globe  and  are  those  which  have  for  a  long  time  been  known 
and  condemned;  all  the  Histories  of  Father  Loriquet  cannot 
change  a  similar  opinion.  Henry  IV  pardoned  the  Jesuits, 
because  he  said,  "  There  have  been  many  proposed  attempts 
against  my  life  that  have  been  miserably  made  and  confound- 
ed, and  I  am  always  in  fear  of  being  assassinated ;  but  these 
people  have  delegates  and  correspondents  everywhere,  and  an 
amount  of  cunning  to  prepare  their  minds  at  their  pleasure." 

When  we  meditate  upon  the  death  of  Henry  IV  similar 
words  freeze  the  blood  in  the  veins,  making  every  movement 
more  terrible,  if  we  reflect  that  the  Jesuits  were  the  poison^ 
ers  of  Pope  Clement  XIV. 



"The  Christian  and  Catholic  children  can  accuse  their 
parents  of  the  crime  of  heresy,  although  for  this  they  may  be 
set  apart  to  be  burned;  *  *  and  not  this  only,  they  can  re- 
fuse them  food,  if  they  pretend  that  they  have  removed  from 
the  Catholic  Faith;  but  that  until  then,  they  can,  without  sin 
and  injustice,  if  they  desire  to  obligate  themselves,  assassinate 
those  who  abandon  the  faith." 

(Stephen  Facdndez,  Portuguese  Jesuit.  Treatises  uponilie 
Commandments  of  the  Church,  {Tratados  sobre  los  Manda- 
mientos  de  la  Iglesia)  1626,  Book  I,  Chapter  33. 

Are  these  the  Apostles  of  that  Christ  who  died  for  the  re- 
demption of  the  world  and  who  exclaimed  "Love  oneanolher"  ? 

"  Is  it  lawful  for  a  son  to  kill  his  father  when  he  has  been 
proscribed?  A  great  many  authors  maintain  that  he  can,  and 
if  this  father  becomes  obnoxious  to  the  Society,  it  is  my 
opinion  that  the  same  can  be  done  as  stated  by  these  authors. ' ' 

(J.  De  Dicastille,  Spanish  Jesuit.  De  la  Justicia  del  Der- 
echo,  [Of  the  Justice  of  Right]  Book  II,  Page  511.) 


Extract  from  the  Compendis  para  uso  de  los  Seminarios 
(Compendium  for  the  use  of  Seminaries)  by  the  Abbot 
Moullet,  free  member  of  the  Society  of  Jesus,  published  in 
the  year  1845,  in  Strasburg.  We  implore  our  readers  that  they 
will  compare  the  doctrines  of  the  Compendis  of  1843  with  that 
of  the  Jesuits  of  the  17th  and  18th  centuries  contained  in 
this  volume. 

"Certain  it  is  to  be  permitted  to  kill  a  thief  to  preserve 
the  goods  necessary  to  life;  for  that  the  aggressor  does  not 
only  attack  the  goods,  but  also  the  life  at  the  same  time;  but 
it  is  doubtful  if  it  is  lawful  to  kill  him  who  attacks  the  treas- 
ury, not  precisely  necessary  for  the  life;  in  this  case  if  we  can 
not  come  out  victorious  in  defense,  the  consequence  is 
proved ;  being  the  reason  that  Charity  does  not  exist  that  will 


permit  any  single  notable  loss  in  your  fortune  by  saving  the  life  of 
the  thief." 

(The  Abbot  Moullet,  Jesuit, ) 


"Is  it  permitted  to  defend  ourselves  against  him  who  at- 
tacks us,  and  until  we  kill  him?  Answer.  If  you  can  do  so 
without  making  a  scandal  of  the  assassination,  it  will  not  be 
lawful;  that  being  so  that  it  does  not  pertain  to  the  right  of 
defending  your  life  only  of  a  private  person,  against  one  of 
the  vulgar;  an  inferior  against  his  superior;  a  son  against  his 
father;  a  priest  or  a  monk  against  a  layman;  and  reciprocally, 
it  is  clear  that  there  will  not  be  incurred  a  single  irregularity." 

(Francises  Amicus,  Jesuit,  Curso  Theologica,  [Course  of 
Theology]  published  in  1642.) 


"  Is  it  permitted  to  kill  in  defense  of  one's  own  self,  who- 
ever may  be  the  aggressor? 

Answer.  A  son  may  kill  his  father;  a  woman  her  husband; 
a  servant  his  master;  a  layman  his  priest;  a  soldier  his  gen- 
eral; an  accused  his  judge;  a  scholar  his  preceptor;  a  subject 
his  prince." 

(Compendio  de  los  Casos  de  Consciencia,  Book  III,  by  John 
Azor,  Jesuit.) 

Fire!  my  reverends,  with  promptness  at  the  travelers!  For 
fortune  has  the  justice,  a  moral  more  sure  and  less  docile. 


Paul  Camitolo,  Italian  Jesuit,  reproduces  the  doctiines  of 
Amicds  and  John  Azon. 


"  If  a  priest  at  the  altar  is  attacked,  he  can  lawfully  kill 
the  adversary  e  inconiinente  [and  incontinently]  finish  the 
sacrifice  of  the  mass." 

(Stephen  Fagundez,  Com.  of  the  Church.) 




"It  is  permitted  to  men,  although  they  be  priests  or  monks, 
to  kill  for  the  defense  of  the  life  of  their  neighbor  when  they 
cannot  defend  them  by  any  other  mode." 

(Idem,  idem.) 


"If  a  judge  commits  an  injustice,  and  works  against  the 
laws,  the  criminal  can  defend  himself  with  blows,  even 
though  he  kills  the  judge." 

(Idem,  idem.) 


"Is  it  lawful  for  a  husband  to  kill  his  wife  surprised  in 
adultery,  and  a  father  have  the  same  right  over  his  daughter 
for  the  same  cause?  Answer.  That  before  the  sentence  has 
fallen  from  the  judge,  it  would  be  a  mortal  sin  for  a  husband 
to  kill  his  wife,  although  she  were  surprised  in  flagrante  delictu. 
In  the  second  place,  that  after  pronouncing  the  sentence,  the 
husband  may  assassinate  his  wife,  without  sin;  for  he  is  con- 
verted into  a  voluntary  executor  of  justice,  and  can  kill  his 
wife,  if  it  is  well  to  do  so." 

(Vicente  Eillincids,  Italian  Jesuit.  Moral  Questions, 
1633,  tome  C,  7.) 


"If  a  man  kills  another,  believing  that  he  causes  a  trans- 
cendent evil,  that  man  only  sins  but  lightly;  for  he  does  not 
know  the  enormity  of  his  election." 

(George  of  Rhodes,  Jesuit.  Theologica  Escolastica,  tome 
1,  Page  322.) 


-  "  Ordinarity,  one  can  kill  a  man  for  the  value  of  an  escudo, 


"  It  is  lawful  for  you  to  kill  a  man  who  will  rob  you  of  six 
or  seven  ducats,  if  you  are  seriously  impressed  to  save  your- 


self  from  the  robbery  being  committed .  I  have  not  the  hardi- 
hood to  condemn  as  a  sinner  one  who  intends  to  kill,  rather 
than  to  have  taken  from  him  anything  of  the  value  of  an 
escndo."  ($2.00.) 

(The  Father  Molina,  Book  IV,  V.  3,  disposition  16  of  6.) 


"A  father  can  desire  the  death  of  a  husband  that  maltreats 
his  daughter;  for  he  must  love  her  much  more  than  does 
his  son-in-law." 

"It  is  permitted  to  a  son  who  desires  the  death  of  his 
father;  but  it  is  a  cause  of  inheritance  and  not  of  the  death 

(Crisis  Theologica,  Colonia,  1702,  Page  242.     Juan  de  Car 
denas,  Spanish  Jesuit.) 

Tamburini,  (Thomas,  )  Italian  Casuistic  Jesuit,  ask  the  fol- 
lowing questions  upon  homicide: 

"Can  a  son  desire  tbe  death  of  his  father,  for  to  enjoy  the 
inheritance?  Can  a  mother  earnestly  desire  the  death  of  her 
daughter;  need  she  be  anxiously  obliged  to  feed  and  endow 
her?  Can  a  priest  covet  the  death  of  his  bishop,  for  the  hope 
of  succeeding  him?"  To  these  questions  he  answered:  "If 
longed  for  such  only,  we  can  inform  you  with  delight  of 
these  events:  it  is  lawful  for  you  to  desire  and  receive  them 
without  sin;  but  you  are  not  to  rejoice  at  this  remote  evil, 
but  of  tbe  good  that  will  result  to  you."        * 

(Metodo  de  lafacil  confesion.     Page  20.) 

The  books  of  the  Casuistic  Jesuits  are  full  of  these  odious 
maxims.  Pascal  discovered  them  in  his  Carlus  Provinciates; 
but  with  him  as  it  is  with  us,  has  retroceded  with  an  intense 
adversion  against  these  infamous  writings;  and  we  believe 
we  would  dishonor  our  pen  if  we  impose  upon  ourselves  the 
task  of  terminating  these  citations. 




"If  a  physician  orders  a  prescription,  when  there  is  great 
sickness,  the  use  of  food  as  a  necessary  remedy  to  avoid  a  cer- 
tain death,  is  one  obliged  to  obey  the  physician? 

Answer.  The  question  is  controverted;  notwithstanding  a 
negative  decision,  for  this  may  be  more  probable,  being  also 
more  common  among  the  doctors." 

The  Abbot  Moullet.  Compendium  for  the  use  of  the 
Seminaries,  1843.) 



We  have  translated  from  some  of  the  Casuistic  Jesuits, 
but  it  was  impossible  for  us  to  do  so  with  the  book  of  Bou- 
vier,  Archbishop  of  Rheiras.  "  The  Manual  of  Confession"  is 
a  book  the  most  immoral  of  the  works  of  the  Marquis  De 
Sade;  and  notwithstanding  published  to  the  truth  in  Latin, 
has  been  printed  in  France.  At  the  very  moment  of  our 
writing,  while  it  is  being  denied  as  a  falsification,  they  have 
but  scarcely  finished  the  authorization  of  the  work  of  Bou- 
vier,  and  already  it  is  at  private  sale.  It  is  easy  to  compre- 
hend the  motives  for  abandoning  the  translation  of  some 
texts  of  this  book;  we  desire  to  spoil  the  infamous  doctrines 
and  destroy  the  mask  that  covers  them,  but  we  abhor  the 
scandal;  after  having  read  our  book,  the  honorable  man  will 
become  indignant,  and  the  noble  clergymen  of  France,  as  in 
1682,  will  thrust  far  away  from  them  such  vile  allies. 

The  assassins  of  St.  Bartholomew,  the  inquisitors  and  the 
Jesuits  are  monsters  produced  by  malignant  imaginations; 
they  are  the  natural  al'ies  of  the  spirit  of  darkness  and  of 
death;  the  religion  of  Christ,  entirely  to  the  contrary,  is  the 
sublime  revelation  of  the  life  and  of  the  light. 



"  He  who  deflowers  a  virgin  with  her  own  consent,  does 
not  incur  any  other  punishment  than  that  of  doing  penance; 
because  she  being  the  owner  of  her  person,  can  concede  her 
favors  to  whom  she  best  pleases;  but  that  her  father  has  the 
right  to  prevent  that,  for  that  they  will  assist  to  avoid  that 
their  children  offend  God." 

(Francisco  Javier  Frejelel,  Jesuit.*  C uestiones practicas 
de  las  f lindanes  del  eonfesor,  page  284.     Augsburg,  1750.; 


"He  that  by  force,  menace,  bribe,  or  importunity  of  his 
entreaties  has  seduced  a  virgin  without  promise  of  marriage, 
he  shall  indemnify  her  of  all  the  injuries  that  will  result 
from  this  act  to  the  young  girl  and  to  her  father-  If 
seriously  reflecting  upon  what  has  been  said,  we  must  be  careful 
that  the  crime  is  absolutely  hidden-  it  is  the  most  probable  that 
if  she  were  willing,  the  seducer  will  not  be  obliged  to  make 
the  least  reparation." 

(The  Abbot  Mocllet,  Jesuit.) 


"If  anyone  sustains  guilty  relations  with  a  married  wo- 
man, not  because  she  is  married,  but  for  her  bearty,  making 
obstruction  of  the  circumstance  of  the  marriage,  these  rela- 
tions, it  will  be  perceived  of  many  authors,  does  not  constitute 
adxdlery;  but  it  is  of  simple  impurity." 

(18J3  Compendium  of  the  Abbot  Moullet.) 

of    LCTST. 


Stephen  Beiumy,  a  French  Jesuit,  says  in  his  work  entitled 
"De  la  su"  t»a  de  los  pecados,"  (Of  the  amount  of  the  Sins) 
1653,  page  77:  "  It  is  lawful  for  all  classes  of  persons  to  enter 
into  the  places  of  prostitution,  to  convert  the  lost  women, 
although  they  may  be  very  likely  to  sin;  although  they  may 



have  attempted  many  times;  although  that  person  that  they 
have  left  will  drag  them  down  until  they  sin  by  the  sight  and 
flatteries  of  these  women." 

To  distinguish  the  sin  of  lust.  Rape,  it  is  said,  is  when  the 
action  with  a  virgin  is  against  her  will  and  by  force;  but  when 
the  woman  accedes  amicably  and  voluntarily  it  is  not  rape, 
but  fornication;  and  then  it  is  not  necessary  to  endow,  and 
much  less  to  marry  with  her,  because  he  will  not  have  injured 
her  with  whom  he  has  treated." 


"  If  a  servant  is  obliged  of  necessity  to  serve  a  lustful  mas- 
ter, this  same  necessity  permits  her  to  execute  the  most  grave 
things;  and  they  can  be  proportioned  as  concubines,  leading 
to  the  most  reprobate  places;  and  if  a  gentleman  desires  to 
scale  a  window  to  sleep  with  a  woman,  he  can  sustain  her 
upon  his  shoulders  or  follow  her  with  a  ladder,  quiat  sunt  ac- 
tiones  de  se  indifferentes ." 

(Castro  Pal4s,  Portuguese  Jesuit.  De  las  Virtudes  y  los 
vicios,  1631,  page  18.) 


In  his  "Commentaries  upon  the  Prophet  Daniel,"  printed  in 
Paris  in  the  year  1622,  Corneille  de  los  Pierle,  Jesuit,  ex- 
presses himself  in  the  following  manner: 

"  Susanna  said  to  Daniel,  '  Jf  I  abandon  myself  to  the  shame- 
less desires  of  these  old  men  I  am  lost.'  In  a  similar  extremity, 
as  fearing  the  infamy  upon  the  one  side  and  death  on  the 
other,  Susanna  could  have  said,  *i  do  not  consent  to  so  shame- 
ful an  action,  bid  will  suffer  without  opening  my  lips,  to  the  end 
that  I  may  preserve  my  life  and  my  honor.'  The  young  inex- 
perts  believe  that  to  be  chaste,  it  is  necessary  to  cry  succor, 
and  resist  the  seducer  with  all  their  strength.  But  they  will 
not  sin  without  their  consent  and  the  co-operation;  and  of  this 
manner  Susanna  could  have  permitted  the  old  men  to  have 
exercised  their  lust  upon  her,  by  not  taking  any  part  therein; 
certain  it  is,  that  she  would  not  have  sinned." 



"Clericus  rem  habens  cumfemina  in  vase  prepostero,  non  in- 
currit  poenas  bullae.  Pius  V.  If  he  does  not  make  frequent 
use  of  the  sin." 

(Escobar  t  Mendoza,  "De  la  Lascivia, "  title  I,  page  143.) 


"Clericus  vitium  bestialitatis perpelioras non incurrent — unless 
that  he  is  not  in  the  habit  of  this  sin." 
(Escobar,  id.    Id.  Book  I,  page  144.) 


"Clericus  Sodomatice  pattens  non  incurrit  in  pcenns  bullaz. — If 
it  is  not  exercised  more  than  two  or  three  times," 
(Escobar,  id.     Id.  Book  I,  page  111.) 


Escobar  judges  in  the  first  number  of  his  work  upon  lust, 
that  a  priest  is  not  to  be  despoiled  of  his  habit,  nor  exposed 
to  excommunication  when  he  has  acted  by  a  shameful  motive, 
as  to  commit  fornication,  to  rob  anyone,  or  for  to  enter  in- 
cognito into  an  orgie. 


Pascal  has  made  particular  burlesque  of  Escobar,  but  what 
particularly  characterizes  this  celebrated  Jesuit  is,  that  all 
the  questions  have  two  senses  or  meanings.  Escobar  contin- 
ually uses  this  duplicity  and  of  the  probabilities.  Escobar 
asks,  "  Is  a  bad  disposition  such  as  we  see  of  the  woman  with 
the  desire  of  lust,  incompatible  with  the  duty  of  hearing 
mass?  Answer  to  this.  It  is  sufficient  to  hear  mass,  although 
in  such  dispositions,  to  satisfy  the  precepts,  always  refrain- 
ing her  exterior." 


"A.  man  and  a  woman  who  having  denuded  themselves  to 


embrace,  executing  a  thing  indifferently,  and  is^not  a  true 


(Vincent  Fellucios,   Italian   Jesuit.     Preguntor  Morales, 
[Moral  Questions]  1633,  Book  II,  Page  316.) 


In  1718,  Jean  Baptiste  Gerard,  a  French  Jesuit,  was 
nominated  rector  of  the  Royal  Seminary  at  Toulon;  there 
was  distinguished  in  it,  at  that  poiut,  Catharink  Cadiere, 
one  of  the  penitents,  of  eighteen  years  of  age,  and  endowed 
with  the  most  rare  beauty,  whose  health  became  altered  by  a 
supernatural  change  in  her.  Coming  t>  visit  her  daily,  and 
with  frequency  he  had  surprised  Catharine  in  the  most  turpid 
posture,  until  that  one  morning  he  was  obliged,  in  the  name 
of  Divine  Justice,  to  cast  off  his  clothing  and  in  that  position 
began  to  embrace  her;  promising  that  he  would  conduct  her 
to  ultimate  perfection;  but  as  he  feared  the  consequences  of 
his  love,  he  made  her  take  from  time  to  time  a  potion  that 
occasioned  enoimous  losses  of  blood.  Subsequently  she  was 
conveyed  to  the  Convent  of  Ollivules,  the  distance  of  a 
league  from  Toulon,  where  he  could  go  and  see  her  without 
witnesses;  having  been  guilty  of  this  despicable  snare 
that  commenced  to  be  a  scandal,  for  which  the  Father 
Girard  had  to  make  a  journey  by  order  of  the  President  of 
Brest,  who  locked  up  the  young  lady  of  Cadiere  in  the  Con- 
vent of  the  Ursulines;  and  having  asked  to  confess,  revealed 
to  the  priest  all  that  had  taken  place  with  her  former  director. 
The  Father  Girard  was  not  disturbed  by  so  horrible  an  accu- 
sation; but  beforehand,  on  the  contrary,  accused  Catharine  of 
having  been  privately  detected,  and  excited  the  fathers 
against  her;  but  the  subject  being  transferred  to  Parliament, 
an  order  of  imprisonment  was  issued  against  the  young  lady 
of  Cadiere  and  the  Carmelite  to  which  they  were  directed. 
But  the  Jesuit  was  set  at  liberty. 

The  debates  upon  such  an  ignominious  subject  proved  that 


Girard  was  guilty  of  the  crimes  of  sorcery,  mysticism,  spirit- 
ual incest,  abortion  (of  which  this  horrible  transgression  has 
given  proof)  and  bribing  of  witnesses.  On  the  11th  of  Sep- 
tember, 1731,  the  Procurator-General  asked  that  Catharine 
be  condemned  to  make  public  retraction  in  front  of  the  por- 
tico of  the  Church  of  St.  Saviour,  and  then  to  be  hung  imme- 
diately thereafter.  The  act  was  not  passed  conforming  to 
these  conclusions,  Catharine  being  returned  to  her  mother 
and  father,  and  the  Father  Girard  was  exonerated;  recog- 
nized by  the  people,  crushed  with  insults  and  injuries.  Not- 
withstanding this,  she  lived  to  an  advanced  age  and  tran- 
quilly passed  away. 


"A  prostitute  can  legitimately  receive  payment,  but  she 
must  not  put  the  price  very  high.  All  young  girls  or  prosti- 
tutes have  the  same  right  in  secret  fornication;  but  a  married 
woman  does  not  have  a  similar  right;  for  the  gains  of 
prostitution  are  not  stipulations  in  the  marriage  contract." 

(J.  Gordon,  Scotch  Jesuit,  Universal  Moral  Theology,  Title 
2,  Book  V.) 


"  If  a  priest,  although  he  may  be  very  well  instructed  in 
the  danger  that  he  will  run  in  penetrating  into  the  room  of  a 
woman,  and  that  he  unites  in  amorous  bonds,  and  is  sur- 
prised in  adultery  by  the  husband,  whom  he  may  kill  in  the 
defense  of  his  life  or  his  members,  is  not  to  be  considered 
irregular  and  may  continue  in  his  ecclesiastical  functions."  (1) 

(Enbiquez,  Portuguese  Jesuit.  Sum  of  Moial  Theology, 
Venice,  1600.) 

(1)  The  reader  who  desires  to  investigate  the  private  life  of  ihe  in- 
dividuals of  the  infernal  Company  of  Jesus,  will  read  and  meet  with 
the  "Portrait  of  the  Jesuits,"  a  work  that  was  published  at  the  end  of  the 
last  century.-  (N.  del  T.) 




"The  women  do  not  commit  mortal  sin  when  they  deck 
themselves  with  superfluous  adornments  or  fine  clothing  that 
we  may  see  their  breasts;  it  being  the  custom  of  the  country 
and  not  being  done  with  an  evil  intention." 

(Simon  de  Lessan,  Jesuit.) 

This  is  nothing  more  than  the  tolerance  in  disagreeing 
with  the  opinion  of  the  hypocrite  who  said:  Prenez  de  nwi 
ce  mouchoir,  etc.     [Take  from  me  this  handkerchief,  etc.] 


To  be  remembered,  we  will  only  cite  the  title  of  the  work 
of  the  celebrated  Sanchez,  'The  Treatment  of  Marriage," 
which  is  sown  with  lewd  discussions.  If  we  only  pertain  to 
these  Jesuit  charnel  places;  making  some  citations,  but  do 
not  write  for  the  seminaries  only;  (1)  and  cau  fall  into  what- 
ever bauds,  we  do  not  desire  to  be  accused  of  immorality. 


"For  how  much  can  a  woman  sell  the  pleasures  of  immor- 
ality? Answer.  It  is  necessary  to  estimate  in  justice;  attend- 
ing to  the  nobleness  of  mind,  beauty  and  decorum  of  the 
woman.  "  *  An  honest  woman  is  of  more  value  than  the 
one  who  makes  her  house  free  to  the  first  recent  comer. 
How  shall  we  distinguish  in  the  treatment  of  a  prostitute  or 
of  an  honest  woman?  Answer.  A  prostitute  cannot  injus- 
tice ask  one  without  the  same  that  is  received  of  the  other; 
they  must  fix  a  price  that  must  be  reduced  to  a  contract  be- 
tween her  and  him  who  pays;  for  the  one  gives  the  money 
and  the  other  puts  up  her  body.  But  a  woman  of  decorum 
can  exist  as  she  pleases;  because  in  things  of  this  nature  she 

(1)     Effectively  there   are  other  works  introducible,  although  they 
are  entitled  "Guide  de  los  Confesores,"  [The  Confessor's  Guide]  and 
such  is  the  work  of  Bouvier,  Archbishop  of  Eheims,  a  work  which  we 
do  not  see  is  of  sufficient  sanctity  to  translate,  but  the   most   easy      \e 
sion  will  make  any  woman  of  lust  red  hot.—  (N.  del  T.) 


does  not  have  a  common  and  established  price;  the  person 
who  sells  is  the  owner  of  her  merchandise.  A  damsel  and  an 
honest  woman  can  sell  their  honor  as  dear  as  they  estimate 

(Tambdrini,  Jesuit,  De  la  Facil  Confesion,  [Of  Easy  Con- 
fession] Book  VIII,  Chap.  5.) 


Jacob  Tirin,  Jesuit,  maintains  as  Corneille,  whom  we  cited 
in  the  first  part,  that  the  Chaste  Susannah  might  h;tve  aban- 
doned her  body  "to  the  old  men,  leitli^A  fcfc  has  been  said 
of  co-operating  and  consent;  no  one  ia*bb^  Pee  say,  with  the 
end  of  preserving  her  chastity,  to  declare  her  dishonor  by 
her  cries,  and  exposing  herself  to  death;/or  the  reputation  and 
the  life  are  preferable  to  the  purity  of  the  body." 

(1668,  Commentaries  upon  the  Bible,  Page  7&7.) 


"We  can  and  must  absolve  a  woman  that  hides  in  her 
house  a  man  with  whom  she  often  sins;  but  freely  followiug 
her  with  decorum  or  having  something  to  detain  her." 

(Father  Bauny,  Jesuit.; 


"Is  it  lawful  to  kill,  rob  or  fornicate  an  innocent  person? 
Answer.  Yes,  in  virtue  of  the  commandment  of  the  law  of 
God;  because  God  is  the  arbiter  of  life  and  of  death;  and  an 
obligation  to  execute  in  this  manner  his  commandments." 
"And  is  it  permitted  to  rob,  when  we  see  that  we  are  op- 
pressed by  necessity?  Answer.  It  is  permitted  secretly  or 
privately;  not  having  other  means  succoring  your  necessities; 
this  is  not  robbery  or  rapine,  foi  it  conforms  to  natural  right 
that  is  common  to  all  in  this  world," 


(Pedes  Abagon,  Jesuit.  Compendio de  la  summa  ieologica 
de  Santo  Tomas  de  Aquinas,  pages  244,  365.) 


"The  amount  of  the  robbery  to  fall  into  mortal  sin,  ac- 
cording to  the  calculation  of  all  men  is  estimated  at  the  value 
of  sixty  pence  or  three  francs.     [Read  page  226.]" 

"To  resist  is  just,  under  the  penalty  of  mortal  sin,  lo  re- 
store that  which  is  robbed,  in  small  portions,  that  by  the 
larger  shall  be  themm  total." 

(Antonio  PaK*t#abbiel,  Jesuit.     Moral  Theology. 

the  sum 


"The  small  thefts  made  on  different  days,  and  of  one  man 
only,  or  of  many;  for  great  as  the  sum  may  be  that  is  appro- 
priated they  never  will  be  mortal  sins.". 

(The  Father  Bauny,  Jesuit,  Sum  of  the  sins,  Chap.  10, 
page  143.) 


"If  the  masters  commit  any  injustice  with  their  servants, 
respecting  their  salaries,  they  can  ultimately  demand  justice 
against  them,  or  take  iu  justice  the  value  of  the  compensa- 

(J.  de  Cadennas,  Jesuit.     Teoloqica,  pnge  214.) 


"  God  prohibits  robbery,  when  it  is  considered  as  evil,  and 
not  when  it  is  reputed  as  good." 

(Casnedi,  Jesuit,  Juicios  Teologicos,  [Theological  Justice] 
Book  I,  page  278.) 


"Javieb  Fegulli,  Italian  Jesuit,  judges  that  is  lawful  for 
a  servant  to  rob  her  master  for  compensation;  but  with  the 
condition,  that  she  does  not  leave  herself  to  be  surprised  with  her 
hands  in  the  dough." 

(Del  Confesor,  page  137.) 



Paul  La.yma.xn  approves  the  secret  compensation,  being 
also  the  opinion  of  Father  Lepus. 

(Moral  Theology,  Book  III,  page  119.) 


"If  the  fathers  do  not  give  money  to  their  children,  can 
the  children  rob  them?  Answer.  When  a  man  is  subjected 
to  indigency,  and  the  other  nothing  in  riches,  inasmuch  as 
he  of  the  riches  is  obliged  to  Buecor  him  that  is  indigent,  the 
latter  can  tak^  in  secret,  and  in  a  hoi}*  amen,  the  property 
that  is  presented,  without  sin  and  without  being  obliged  to  make 

(Loqget,  French  Jesuit.     Question  IV,  page  2.) 


Juan  le  Lugo  approves  the  secret  compensation  and  says: 
"He  can  rob  from  all  debtors,  if  he  suspects  that  they  do 
not  desire  to  pay." 

{Treatise  of  the  Incarnation,  Book  I,  page  408.) 

Valeria  Regnal  admits  the  secret  compensation,  but  with 
the  obligation  that  it  must  be  exact. 


"If  anyoue  cannot  sell  his  wine  at  its  just  value,  it  would 
be  a  cause  of  injustice  of  the  judge  or  malice  of  the  buyers, 
he  can  diminish  the  measure  and  divide  equally  with  water; 
drawing  off  directly  the  merchandise  as  pure  wine  and  with- 
out alteration." 

(F.  Tollett,  Jesuit.     Of  the  seven  mortal  sins,  pages  102  7.) 


"  When  we  see  a  thief  resolved  and  promptly  to  rob  a  poor 
man,  we  can  dissuade  him;  designating  some  rich  person  to  be 
robbed  in  place  of  the  other. 




"  If  we  believe  by  an  insuperable  error  that  the  blasphemy 
of  ourselves  is  commanded  by  God,  it  will  be  blasphemy." 
(J.  Casnedi,  Jesuit.     Juy  thet.)  . 


"If  the  penitent  is  a  renegade  from  his  Creator,  and  en- 
raged against  him,  giving  vent  to  his  anger  by  uttering  scan- 
dalous words,  he  only  sins  venially;  because  his  anger 
deprives  him  of  the  means  of  considering  what  he  says." 

(Father  Bauny,  Jesuit.  Sam  of  the  sins,  Chap.  1,  page  66.) 


"Jesus  Christ  can  say  to  us,  '  Come  and  surround  me,  ye 
blessed,  for  ye  can  lie  and  blaspheme,  believing  that  these 
were  my  orders  that  ye  should  lie  and  blaspheme." 

(J.  Carnedi,  Jesuit.) 


We  have  recompiled  under  this  title,  maxims  that  we  can- 
not easily  classify.  The  first  place,  of  light,  co -responds  to 
the  celebrated  Escobar. 


"Is  gluttony  a  sin?  Answer.  Yes,  and  no.  It  is  with 
respect  to  its  specie;  a  venial  sin,  although  without  necessity; 
some  will  stuff  themselves  to  the  point  of  vomiting;  except- 
ing that  the  health  does  not  suffer  considerably;  and  yet. 
when  to  that  excess  of  premeditated  design  of  misery,  one  will 
never  run  into  mortal  sin." 

"  Can  one  accept  a  duel?  Answer.  Yes,  and  no.  It  is 
not  lawful  when  it  will  make  a  scandnl,  but  it  is  permitted 



with  reserve,  to  defend  your  treasure;  if  to  that,  you  should 
see  yourself  obliged;  for  a  man  has  the  right  of  guaranteeing 
his  property,  although  with  the  death  of  his  enemy." 
{Moral  Theology,  Book  IV,  page  119  and  following.) 

"He  is  not  drank  who  can  distinguish  a  scarecrow  from  a 
load  of  hay." 



(Escobar.     Moral  Theology,  Book  7,  page  135.) 

"No  one  is  obliged  but  to  confess  the  circumstances  that 
attenuate  the  nature  of  the  sin  and  not  that  which  aggravates 


"  The  rapine  is  not  a  circumstance  that  is  obliged  to  be 
had,  to  discover  when  the  robbery  was  committed." 
(Fagundez,  Jesuit.) 



Question.  To  what  is  that  man  obliged,  when  he  takes  an 
oath  in  a  fictitious  manner,  and  with  the  intention  of  gain? 
Answer.  He  is  not  obliged  to  anything  in  virtue  of  the  religion, 
that  not  having  taken  a  true  vow,  but  in  justice  he  is  obliged 
to  execute  that  which  he  has  sworn  to  in  a  fictitious  manner, 
and  with  the  intent  of  gain." 

Compendium  for  the  use  of  Seminaries,  by  the  Abbot  Moul- 
let,  Strasburg,  1843.) 

We  have  not  drained  off  much  of  the  actual  books  of  the 
Jesuits,  because   some  are  untranslatable  because  of  their 


brutal  immorality,  and  the  others  reproduce  the  doctriues  of 
the  17th  and  18th  centuries.  The  extracts  from  the  Compen- 
dium of  the  year  1843  prove  the  veracity  of  our  assertions. 


"It  is  permitted  as  much  in  a  light  matter,  as  in  a  grave 
one,  to  swear  without  the  intention  of  fulfilling,  if  you  have 
good  reasons  to  follow  that  method." 

(Cardenas,  Jesuit.     Crisis  Teologica.) 


"You  can  swear  that  you  have  not  executed  a  thing,  al- 
though effectively  it  has  been  executed;  understanding  by  it 
that  you  did  not  do  it  before  having  been  born;  and  to  be  under- 
stood by  any  other  similar  circumstance,  that  without  having 
some  idea  by  which  you  can  discover  the  words  which  cover 
it;  and  this  is  very  convenient  in  circumstances,  and  just 
when  it  is  necessary  or  useful  for  the  health,  the  honor  or 
the  well  being." 

(Sanchez.     Opera  Moralis.) 


"But  not  to  lie,  you  can  satisfy,  that  what  you  have  done  is 
not  that  which  has  been  done;  always  that  you  intend  to  give 
by  your  speeches  the  idea  that  a  man  of  ability  can  give." 

(Sanchez.     Opera  Moralis.) 


"  If  it  is  asked,  if  a  judge  is  obliged  to  restore  that  which 
he  has  received  to  administer  justice?  Answer.  It  must  de- 
volve on  him  who  has  received  the  decision,  which  gave  him 
justice;  but  if  his  vote  has  beeD  given  in  favor  of  injustice, 
then  the  money  that  has  been  gained  may  be  retaiued." 


(J.  B.  Tabekna,  Jesuit.  Epitome  of  Moral  Theology,  pub- 
lished in  1736,) 

This  is  more  than  humanitarian;  it  is  folly.  We  do  not 
deem  it  necessary  to  discuss  maxims  of  such  nature. 


"  When  we  have  received  money  to  commit  an  evil  action, 
is  it  necessary  to  make  restitution?  Answer.  We  distinguish. 
If  the  act  is  not  to  be  performed  which  has  been  paid  for,  it 
is  necessary  to  return  the  quantity;  but  in  fact  and  in  truth 
it  is  not  necessary." 

Molina,  Jesuit.     Obras,  Vol.  3,  page  138.) 


.  "  Is  it  permitted  to  purchase  a  thing  for  less  than  its  value 
of  one  who  is  obliged  by  necessity  to  sell;  for  by  this  means 
it  diminishes  the  price  of  things,  and  makes  the  merchandise 
that  is  offered  to  be  sought  for?  Answer.  A  thing  that  is 
sold  of  necessity  loses  not  only  the  third  of  its  value,  but  the 
half.  It  is  lawful  for  a  tavern  keeper  to  mix  water  with  wine, 
and  laborers,  chaff  with  wheat,  and  to  sell  these  goods  at  a 
common  price;  with  such  that  the  wine  and  the  wheat  will 
not  be  worse  than  that  which  is  sold  daily." 

(Amadeus  Gimenius,  Jesuit.; 

In  the  process  of  Affnaer,  it  was  proved  that  the  Jesuits 
discounted,  bought  and  sold  by  deeds,  and  this  with  a  circu- 
lation of  five  or  six  millions. 


"Can  a  woman  occasion  an  abortion?  Answer  1st.  If  the 
fcetus  is  not  animated  aud  the  pregnancy  is  not  dangerous, 
she  is  permitted  to  do  so,  direct!}'  or  indirectly,  taking  potions 
that  will  work  in  such  a  manner  upon  the  fcetus  that  it  will 


be  dissolved  and  evacuated;  indirectly  caused  to  flow  with 
blood,  or  taking  remedies  that  may  be  favorable  aud  destroy 
the  foetus. 

2d. — If  the  foetus  is  animated,  and  the  mothtr  must  die 
with  it,  it  is  lawful,  before  childbirth,  to  drink  some  potion 
that  may  indirectly  be  noxious;  that  which  we  can  authorize 
by  this  comparison;  if  a  ferocious  beast  pursues  a  pregnant 
woman,  that  she  must  fly  to  be  saved  from  death,  although  it 
is  certain,  morally  speaking,  that  it  will  produce  an  abortion. 

3d. — If  a  young  girl  has  been  seduced,  and  she  repents  of 
her  young  adultery,  she  can,  before  the  foetus  is  animated 
for  fear  of  losing  her  honor  which  is  more  precious  to  her 
than  her  own  life." 

(Airault,  Jesuit.  Propositions  upon  the  fifth  precept  of  the 
Decalogue,  2,  page,  322.) 


The  Abbot  Chauveltn,  speaking  of  one  article  of  calumny, 

8   among  those  details  that  will   excite  the  indignation  of 

every  honorable  soul.     Following  the  speech  of  a  magistrate 

of  Parliament,  we  find  that  Calumny  is  the  doctrine  of  tlie 

Company  of  Jesuits. 


"Men  can,  without  scruples,  attempt  some  against  others, 
by  detraction,  calumny  and  false  testimony." 


"To  cut  down  the  calumnies,  we  can  assassinate  the  cal- 
umniator; but  we  must  hide  i^,  that  we  avoid  the  scandal." 
(Airault,  Jesuit.) 




"If  you  believe  in  an  incontrovertib'e  manner  that  you 
are  commanded  to  lie,  then  lie." 

(Basnedi,  Jesuit.     Jaicio  Teologica,  page  278.) 


"If  asked  about  a  robbery  that  has  been  committed,  are 
we  obliged  immediately  to  make  compensation  ;  or  upon  a 
loan  that  truly  is  not  doe;  because  being  satisfied  that  in 
the  actuality  it  is  not  due,  because  having  conquered  the 
term,  or  that  your  poverty  will  probably  excuse  you  from 
paying;  you  can  swear  that  you  did  not  receive  any  loau;  it 
being  understood  that  you  had  paid  the  amount;  because  this 
is  the  end  that  all  justice  demands  for  the  oath," 

Castropalas,  Jesuit.  "The  virtues  and  vices,"  1631,  page  18) 


"A  man  surprised  in  flagrante  delictu,  and  who  wo  Id  be 
obliged  to  swear  that  he  had  contracted  matrimouy  with  a 
dishonored  young  lady,  can  swear  he  had  done  so,  it 
being  understood,  If  Ia-n  obliged  to  in  advance  of  my  pleasure." 

"If  anyone  desires  to  swear,  without  b  ingob'iged  to  c<  m- 
ply  with  his  vow,  he  can  destroy  the  word,  and  theu  he  does 
not  commit  but  a  venial  lie,  that  is  easily  pardoned." 



•'If  a  wom.'n  conceals  the  value  of  ber  dowry,  after  the 
goods  of  her  husbaud  were  confiscated,  an.l  she  is  asked  if 
she  has  retained  anything  for  the  benefit  of  herself,  she  can 
contend  that  she  has  not;  it  being  understood:  nothing  that 
pertains  to  another." 

"When  a  crime  is  secret,  the  culpability  of  the  crime  may 
be  denied;  it  being  understood:  publicly." 

(The  Father  Stoz,  Jesuit,   Of  the  Tribunal  of  the  Penitency.) 



"The  rebellion  of  a  priest  against  the  king  is  not  a  crirne 

of  le<s  majesty,  for  a  priest  is  not  the  subject  of  a  monarch.  " 

(Emmanuel  Sa,  Jesuit.  Aphorisms  on  the  loord.  Clericus.) 


"  Nobody  is  so  incapacitated  that  he  can  be  ignorant  when 
tyranny  constitutes  the  danger  of  the  State;  in  similar  case, 
all  laudable  measures  can  be  taken  to  throw  off  the  yoke  of 

The  citations  would  be  too  very  numerous;  but  the  Jesuits 
have  always  preached  this  principle,  and  yet  preach  it,  in  the 
Religious  Vnicerse. 


"  If  we  administer  a  sacrament  or  holy  thing,  by  a  lustful 
pleasure,  and  this  to  recompense  and  not  plainly  to  a  title  of 
pure  gift,  you  will  commit  simouy  and  sacrilege.  This  is  in 
the  case  of  that  of  a  benefice  to  the  brother  as  the  price 
of  the  honor  of  his  sister,  because  after  having  slept  with  the 
sister,  it  will  be  a  benefice  to  the  brother  for  gratitude,  you 
will  only  iucur  the  fault  of  irreverence." 

(FiiiLicius,  Jesuit.  M>ral  Questions,  Vol.  II,  Chap.  VII, 
page  616.) 


According  to  the  Father  Arsdekin,  a  Swedish  Jesuit, 
"Simony  and  astronomy  are  lawful  things." 

(See  his  Tripartite  Theology,  1744,  Vol.  II,  Treatise  V, 
Chapter  XII.) 



"  You  cannot  buy  a  benefice  with  money;  but  you  can  say, 
1  If  you  will  concede  a  benefice  to  me,  I  will  remember  you  eter- 
nally. But  to  avoid  sinning  and  fulfill  your  promise,  you 
must  see  to  it  that  you  do  not  oblige  yourself  interiorly  to 
anything  determined.  Do  not  commit  simony  but  make  this 
agreement:  Concede  to  me  your  suffrage  that  I  may  be  made 
Provincial,  and  I  will  stipulate  on  my  part  that  you  shall  be  prior; 
because  it  is  a  compact,  and  the  permutation  of  spiritual 
things  that  are  not  prohibited  in  the  matter  of  benefices." 

(Claudio  Lackois,  Jesuit.   Commentaries  of  Basenbaum.) 


*'  The  doctrine  of  probabilities,  we  learn  that  we  can,  with 
all  security  of  conscience,  defer  in  all  cases  to  the  decision  of 
many,  or  of  such,  only  one  doctor;  and  that  his  authority  is 
valid  to  decide  for  us,  to  embrace  an  opinion  that  for  which 
is  conceded  sufficient  probability  ;  although  the  contrary 
opinion  can  be  at  the  proper  time  the  most  probable  aud 

(Peter  Nicolo,  Jesuit.) 


"It  is  permitted  to  a  confessor  that  he  may  follow  the 
opinion  of  the  penitent  aud  be  careless  of  his  own,  and  this 
is  likely  when  the  probable  opinion  which  the  penitent  fol- 
lows will  incline  to  the  detriment  of  the  other.  Example,  if 
we  do  not  treat,  we  do  not  restore." 

(N.  Balder,  Jesuit.  Disputes  upon  Moral  Theology,  Book 
IV,  page  402.) 




'•  It  is  difficult  to  determine  the  moment  when  the  obliga. 
tion  begins,  of  the  love  of  God." 
<      (Juan  de  Cardknas.     Crisis  Theologica,  Page  241.) 


Cladius  Aguaviva,  fifth  General  of  the  Jesuits,  attacked 
the  bull  against  the  doctrine  of  Moline,  saying  to  Pope  Paul, 
'■  If  that  it  is  to  be  made  a  similar  affront  to  the  Society,  it 
will  be  difficult  to  answer,  that  ice  do  not  intend  invective  and 
injuries  against  the  Holy  See." 


Question.  What  shall  we  see  in  Paradise?  Answer.  The 
very  sacred  humanity  ol  Christ,  the  adorable  body  of  the 
Virgin  Mary,  and  of  the  other  saints  among  thousands 
and  thousands  of  other  beauties.  Question.  Will  our  utmost 
senses  enjoy  the  pleasure  that  is  our  own?  Answer.  Yes, 
and  the  most  admirable  eternal  enjoyment  and  without  any- 
thing fastidious.  Question.  Can  we  see,  hear,  smell,  taste 
aud  touch,  and  enjoy  all  the  pleasures  that  we  can  receive? 
Ansicer.  Yes,  there  is  no  doubt;  the  joyful  hearing  the  song 
of  harmony;  receive  the  smell  of  savors;  for  the  lust,  nothing 
will  fail  of  the  pleasure  of  smell  and  perfumes,  and  can  the 
pleasure  of  delicate  touch.  Question.  If  in  the  intelligence 
of  speech  in  Paradise,  tell  me  in  what  language?  Ansicer. 
It  is  likely  that  it  will  be  in  Hebrew,  for  it  will  be  the  lan- 
guage that  God  has  taught  some  men,  and  Jesus  Christ  has 
spoken;  also  can  speak  any  other  language,  but  the  blessed 
will  have  the  most  perfect  intelligence.  Question.  With 
what  clothing  will  the  blessed  be  covered?  Answer.  With  a 
garment  of  glory  and  light,  that  will  shine  from  all  parts  of 
the  body  and  significant  of  those  who  have  suffered  the  most 
for  God." 

(G.  Pomky,  Jesuit.     Theological  Catechism,  Leon,  1675.) 



The  Father  Haeduin  has  pretended  that  the  jEniad  and 
the  Odes  of  Horace  were  composed  by  some  monksof  the  14th 
century.  Following  him  Eneas  is  Jesus  Christ,  Lalajea,  the 
lover  of  Horace  is  no  other  than  the  Christian  religion.  He 
also  thinks  that  all  the  preceding  Councils  of  Trent  never 


"  The  Christian  religion,  evidently  if  believable,  but  it  is  not 
evident  that  it  is  tine,  because  its  teaching  is  confused,  or  it 
teaches  confused  things;  and  the  most  times,  those  that  pre- 
tend that  the  Christian  religion  is  evidently  true,  are  obliged  to 
confess  that  it  is  evidently  false;  concluding  that  thtredoes  not  ex- 
ist any  religion  evidently  trve.  Why,  or  whence  is  the  Christian 
religion  the  most  true  among  so  many  that  exist?  The 
oracles  of  the  prophets  were  created  by  the  inspiration  of 
God.  And  if  I  deny  to  you  that  which  has  been  prophesied? 
Yes,  I  maintain  that  the  miracles  attributed  to  Jesus  Christ  are 
not  true." 

(Philosophical  Thesis  of  the  Jesuits  of  Caen,  maintained  in 
the  Royal  College  of  Bourbon.) 

What  man  will  dare  to  take  a  step  more  in  doubt  and 


"The  sentiment  of  love  to  God  is  not  obligatory." 
(Father  Simon,  Jesuit  ) 


"If  a  man  who  has  made  on  the  day  of  the  Passover  an 
unworthy  communion,  is  he  obliged  to  receive  the  sacrament 
again?  Answer.  He  is  not  obliged;  for  he  has  complied 
with  the  obligation  that  is  imposed  by  the  Church.  The  law 
that  ordains  the  communion  only  obliges  the  substance  of 
the  act;  and  the  sacrilegious  communion  is  sufficient." 

(George  Gobat,  Jesuit.  Moral  Works,  Douai,  1700,  Book 
I,  Treatise  IVr,  page  253.) 



In  an  exorcism  that  was  made  in  Paris  by  Father  Goton, 
confessor  of  Henry  IV,  asked  the  Devil,  "if  before  he  se- 
duced Eve,  did  the  serpent  have  feet?" 

It  appears  to  us  that  all  the  pretended  ingenuity  of  the 
good  fathers  is  calculated,  in  their  policy  that  make  us  believe 
at  times  that  they  are  most  sensible;  and  at  others  that  they 
are  impotent;  and  in  effect  that  they  can  make  us  to  fear  an 
Order  that  writes  that  the  blessed  in  heaven  are  covered  with 
flesh  and  clothed  with  petticoats,  and  that  they  discuss  if  the 
serpent  had  feet  or  not.  The  Jesuits  laugh  at  us;  and  during 
their  hilarity,  the  rattlesnake  is  coiled  at  our  feet,  climbing  to 
strike  us  in  the  heart! 


"  A  son  that  was  drunk,  and  in  his  intoxication  killed  his 
father,  we  can  rejoice  at  the  assassination  that  he  has  committed, 
because  of  the  immense  property  which  he  will  be  the  heir 
to;  because  we  are  to  suppose  that  this  parricide  was  not 
premeditated;  and  that  he  had  for  his  object  great  riches;  it 
was  laudable  in  the  extreme;  or  at  the  least,  it  was  not  cer- 
tainly bad;  we  here  conclude  that  it  is  not  a  reprehensible 

(Geokge  Gobat,  Jesuit.  Moral  Works,  Douai,  1700,  Vol. 
II,  Page  229.) 

"Inasmuch  as  all  the  world  knows  of  purgatory,"  says 
Laceois  positively  to  Bellaemine  and  Gimenius,  "there  ex- 
ists another  beautiful  meadow,  which  is  adorned  with  all 
classes  of  flowers,  illumined  in  clear  day,  and  exhales  a  deli- 
cious odor,  an  enchanted  place,  where  the  souls  do  not  suffer 
the  pains  of  the  senses.  This  place  is  for  the  less  guilty,  a 
very  moderate  purgatory,  and  as  a  sanitary  prison,  where 
they  can  abide  without  any  dishonor." 

"It  will  not  be  so  bad  the  sight  of  the  other  purgatory, 
where   nobody,  according   to  these  brethren,  has  remained 


ten  consecutive  years.  Aided  by  this,  we  can  follow  his  doc- 
trine, that  all  sins  are  venial,  and  will  make  hell  less  to  be 

(Life  of  Gaudis  Lacrois,  Jesuit, 


"Mary  preferred  to  be  eternally  condemned  in  hell,  de- 
prived of  the  sight  of  her  son,  and  to  see  the  demons,  if  he 
had  been  conceived  in  original  sin." 

(Father  Oqukte,  Jesuit.  Sermon  pronounced  in  Alcala 
in  the  year  1600.) 


Nicolas  Orlandini,  Jesuit,  assures  us  that  St.  Ignatius 
carried  to  heaven  the  souls  of  his  companions;  and  that  hav- 
ing been  detained  a  moment  to  speak  with  him,  made  pre- 
diction "thai  every  Christian  that  was  seen  in  the  habit  of  the 
Jesuits  had  the  privilege  of  entering  heaven  with  his  reason." 

~    XIII. 

Antonio  Sirmon,  who  died  in  1643,  said  in  his  "Defense  of 
Virtue,"  "  That  it  is  lawful  to  work  by  fear  and  hope." 


"  If  Peter  is  dead  for  legitimately  defending  himself,  we 
can  swear  that  he  is  not  dead  unjustly." 

"It  a  shopkeeper,  having  appraised  a  low  price  for  your 
goods,  you  can  use  a  false  weight;  and  in  conscience,  deny 
with  an  oath,  before  the  tribunals,  that  you  used  a  false 
weight;  it  being  understood  with  damage  to  the  buyer." 

(Father  Gobat,  Jesuit.     Moral.  Works,  Book  II,  page  319.) 



In  a  ridiculous  book  of  the  "Occupation  of  the  Saints"  we 

are  assured  by  Euriquez:  (Chapter  73.) 



"That  the  men  and  women  are  pleasantly  occupied  with 
feasts,  masquerades  and  balls. " 


(Chapter  74.)  "  That  the  angels  are  disguised  as  women, 
and  appear  to  the  saints  with  sumptuous  dresses  of  ladies, 
with  their  hair  curled,  and  with  chemises  and  petticoats  of 


(Chapter  58.)  "  That  each  blessed  one  in  heaven  has  a 
particular  habitation;  aud  that  Jesus  Christ  abides  in  a  mag- 
nificent palace;  having  there  large  streets,  beautiful  and  grand 
squares,  castles  and  citadels." 


(Chapter  62.)     "  That  the  supreme  pleasure  consists  in  Jciss- 
ng  and  embracing  the  bodies  of  the  blessed;  and  that  they  bathe 
.  in  fountains  after  this,  where  they  sing  as  nightingales. ' " 


(Chapter  65.)  "Tfiat  the  women  have  blonde  hair;  thf-y  are 
adorned  with  rubies  ani  jewels,  in  the  same  manner  as  here  below." 

This  ray  of  madness,  and  we  can  pardon  the  Jesuits  of 
their  writings  if  they  do  not  take  other  pages.  Has  not  the 
Father  Euriquez  ridiculed  the  holy  things  as  much  or  more 
than  Voltaire?     Our  readers  can  judge. 

For  the  Council  of  the  Jesuits  exposed  in  Trebeiis,  the  fa- 
mous tunic  of  Jesus,  and  by  their  own  Council  exhibited  in 
Our  Lady  a  nail  without  producing  as  much  as  the  tunic  of 
Trebeiis,  have  satisfied  with  usury  the  first  costs. 



(BY  the  catechism  and  adjoined  oath  of  the  sacrile- 



I,  N.  de  N.,  in  the  presence  of  God  Omnipotent,  Fa- 
ther, Son  and  Holy  Spirit,  of  Mary,  always  the  Immacu- 
late Virgin,  of  all  the  Celestial  Court  of  Heaven,  and  of 
thee,  honored  father,  I  swear  to  let  my  right  hand  be  cut 
off,  my  throat  cut,  and  die  of  hunger  or  in  the  most  atro- 
cious torments ;  and  pray  Almighty  God  that  he  will 
condemn  me  to  the  pains  of  hell,  before  that  I  should 
betray  or  injure  one  of  the  illustrious  fathers  and  brothers 
of  the  Catholic  Apostolic  Society  in  which  I  am  in  this 
moment  become  enrolled,  or  without  scrupulously  ob- 
serving its  laws,  or  do  not  give  assistance  to  my  needy 
brethren.  I  swear  to  firmly  maintain  the  holy  cause 
which  I  have  embraced.  I  will  not  guard  consideration 
for  a  single  individual  of  the  Society  of  the  Liberals, 
whatever  may  be  his  birth,  parentage  or  fortune.  I  will 
not  have  pity  for  the  cries  of  the  children  nor  the  aged; 
and  will  spill  unto  the  last  drop  of  blood  of  the  infamous 
liberals,  without  regard  to  sex,  age  or  condition.  I  swear, 
in  fine,  implacable  hatred  to  the  enemies  of  our  holy  Ro 
man  Catholic  Religion,  one  and  true! 



Salutation.     "Viva!"     (Halloo!) 

Answer.     "VivaPues!"     (Halloo  then!) 

Question,     We  have  a  beautiful  day? 

Ans.     To-niorrow  I  hope  it  will  be  better. 

Ques.     I  am  pleased  that  this  street  is  so  bad? 

Ans.     In  a  short  time  it  will  be  repaired. 

Ques.     In  what  manner? 

Ans.     With  the  bones  of  the  Liberals. 

Ques.     How  are  you  called? 

Ans.     South. 

Ques.     From  whence  cometh  tbe  light? 

Ans.     From  Heaven. 

Ques.     What  do  you  think  of  doing  to-day? 

Ans.  To  always  persevere  in  separating  the  wh-at  fi'om 
the  chaff. 

Ques.     What  is  the  length  of  your  crook? 

Ans.     It  is  sufficient  to  pull  down. 

Ques.     What  tree  produced  it? 

Ans.  A  laurel  planted  iu  Palestine,  grown  in  the  Vatican, 
under  whose  bower  are  covered  all  the  faithful. 

Ques.     Do  you  propose  to  travel? 

Ans.     Yes. 

Ques.     Whither? 

Ans.  Unto  the  shores  of  felicity  and  religion  on  board  of 
the  little  bark  of  the  fisherman. 


Ques.  "Viva!"  (Halloo!)  You  will  be  welcome;  tell  me 
as  follows  who  you  are? 

Ans.     A  brother  of  yours. 

Ques.     Are  you  a  man? 

Ans.  Yes,  certainly;  and  consent  that  my  hand  may  be 
cut  off  and  my  throat  cut,  and  die  of  hunger  in  the  most 
atrocious  torments,  if  I  at  any  time  injuie  or  betray  one  of 
my  brethren. 


Ques.  How  shall  I  know  that  you  are  a  man  faithful  to 
yonr  God  and  to  his  Prince? 

Ans.  With  these  words.  Faith,  Hope  and  Indissoluble 

Ques.  Who  admitted  you  among  the  Sanfedistas?  (Holy 
Fathers  of  the  Fiith.) 

Ans.     A  venerable  man  in  gray  hair. 

Ques.     What  was  done  to  receive  you? 

Ans.  I  was  made  to  kneel  upon  my  knee  on  the  cross  and 
to  place  my  hand  upon  the  Holy  Eucharist,  and  I  was  armed 

with  the  BLESSED  STEiL. 

Ques.     In  what  place  was  you  received? 

Ans.  In  the  bends  of  the  Jordan,  in  a  place  not  contami- 
nated by  the  enemies  of  the  Holy  Religion  and  its  Princes, 
in  the  same  hour  in  which  was  born  our  Divine  Redeemer. 

Ques.     What  were  your  colors? 

Ans.     With  the  vellow  and  black   my  head  was  covered 
(colors  of  the  Austrian  flag)  and  my  heart  with  the  white  and 
yellow.      (Colors  of  the  Papal  flag.) 

Ques.     What  is  your  duty? 

Ans.  To  hope  in  the  name  of  God  and  of  the  true  Roman 
C  itholic  Church. 

Ques.     From  whence  cometh  the  wind? 

Ans.  From  Palestine  and  the  Vatican;  that  will  disperse 
all  the  enemies  of  God. 

Que*.     What  are  the  ties  that  bind  you? 

Ans.     The  love  7)1  God,  of  Country  and  of  Truth. 

Ques.     How  do  you  sleep? 

Ans.  Always  in  peace  with  God  and  with  the  hope  of  ex- 
citing war  with  the  enemies  of  his  holy  name. 

Ques.     What  do  you  call  your  passwords? 

Ans.  The  first  Alpha,  the  second  Ark  of  Noah,  the  third 
Imperial  Eaglk,  the  fourth  Keys  of  Heaven. 

All.     Have  courage,  brethren,  and  persevere.     (1) 

(1)     Subterranean  Rome,  by  Carlufl  Didier,  pages  o4y.  351.) 




[When  a  Jesuit  of  the  minor  rank  is  to  be  elevated  to  com- 
mand, he  is  conducted  into  the  Chapel  of  the  Convent  of  the 
Order,  where  there  are  only  three  others  present,  the  princi- 
pal or  Superior  standing  in  front  of  the  altar.  On  either  side 
stands  a  monk,  one  of  whom  holds  a  banner  of  yellow  aud 
white,  which  are  the  Papal  colors,  and  the  other  a  black 
bauner  with  a  dagger  and  red  cross  above  a  skull  and  cross- 
bones,  with  the  word  INRI,  and  below  them  the  words 
Iustum,  Necar,  Reges,  Impios.  The  meaning  of  which  is: 
It  is  just  to  exterminate  or  annihilate  impious  or  heretical  Kings, 
Governments  or  Rulers.  Upon  the  floor  is  a  red  cross  upon 
which  the  postulant  or  candidate  kneels.  The  Superior 
hands  him  a  small  black  crucifix,  which. he  takes  in  his  left 
hand  and  presses  to  his  heart,  and  the  Superior  at  the  same 
time  presents  to  him  a  dagger,  which  he  grasps  by  the  blade 
and  holds  the  point  against  his  heart,  the  Superior  still  hold- 
ing it  by  the  hilt,  and  thus  addresses  the  postulant.] 


My  son,  heretofore  you  have  been  taught  to  act  the  dis- 
sembler: among  Roman  Catholics  to  be  a  Roman  Catholic, 
aud  to  be  a  spy  even  among  your  own  brethren;  to  believe  no 
man,  to  trust  no  man.  Among  the  Reformers,  to  be  a  Re- 
former; among  the  Huguenots,  to  be  a  Huguenot;  among 
theCalvinists,  to  be  a  Calvinist;  among  the  Protestants,  gen- 
erally to  be  a  Protestant;  and  obtaining  their  confidence  to 
seek  even  to  preach  from  their  pulpits,  and  to  denounce  with 
all  the  vehemence  in  your  nature  our  Holy  Religion  and  the 
Pope;  and  even  to  descend  so  low  as  to  become  a  Jew  among 
the  Jews,  that  you  might  be  enabled  to  gather  together  all 
information  for  the  benefit  of  j'our  Order  as  a  faithful  soldier 
of  the  Pope. 

You  have  been  taught  to  insidiously  plant  the  seeds  of 
jealously  and  hatred  between  communities,  provinces  and 
slates  that  were  at  peace,  and  incite  them  to  deeds  of  blood, 


involving  them  in  war  with  each  other,  and  to  create  revolu- 
tions and  civil  wars  in  countries  that  were  independent  and 
prosperous,  cultivating  the  arts  and  the  sciences  and  enjoy- 
ing the  blessings  of  peace.  To  take  sides  with  the  combat- 
ants and  to  act  secretly  in  concert  with  your  brother  Jesuit, 
who  might  be  engaged  on  the  other  side,  but  openly  opposed 
to  that  with  which  you  might  be  connected;  only  that  the 
Church  might  be  the  gainer  in  the  end,  in  the  conditions 
fixed  in  the  treaties  for  peace  and  that  the  end  justifies  the 

You  have  been  taught  your  duty  as  a  spy,  to  gather  all 
statistics,  facts  and  information  in  your  power  from  every 
source;  to  ingratiate  yourself  into  the  confidence  of  the  fam- 
ily circle  of  Protestants  and  heretics  of  every  class  and  char- 
acter, as  well  as  that  of  the  merchant,  the  banker,  the  lawyer 
among  the  schools  and  universities,  in  parliaments  aud 
legislatures,  and  in  the  judiciaries  and  councils  of  state,  and 
to  "be  all  things  to  all  men,"  for  the  Pope's  sake,  whose 
servants  we  are  unto  death. 

You  have  received  all  your  instructions  heretofore  as  a 
novice,  a  neophyte,  and  have  served  as  a  coadjutor,  confessor 
and  priest,  but  you  have  not  yet  been  invested  with  all  that 
is  necessary  to  command  in  the  Army  of  Loyola  in  the  ser- 
vice of  the  Pope.  You  must  serve  the  proper  time  as  tne 
instrument  and  executioner  as  directed  by  your  superiors; 
for  none  can  command  here  who  has  not  consecrated  his  labors 
with  the  blood  of  the  heretic;  for  "without  the  shedding  of  blood 
no  man  can  be  saved."  Therefore,  to  fit  yourself  for  your 
work  and  make  your  own  salvation  sure,  you  will,  in  addition 
to  your  former  oath  of  obedience  to  your  Order  and  allegiance 
to  the  Pope,  repeat  after  me 


I,  M N ,  Now,  in  the  presence  of  Almighty  God, 

the  Blessed  Virgin  Mary,  the  blessed  Michael  the  Archangel, 
the  blessed  St.  John  the  Baptist,  the  holy  Apostles  St.  Peter 
and  St.  Paul  and  all  the  saints  and  sacred  hosts  of  heaven, 


and  to  you,  my  ghostly  father,  the  Superior  General  of  the 
Society  of  Jesus,  founded  by  St.  Ignatius  Loyola,  in  the 
Pontificate  of  Paul  the  Third,  and  continued  to  the  present, 
do  by  the  womb  of  the  Virgin,  the  matrix  of  God,  and  the 
rod  of  Jesus  Christ,  declare  and  swear,  that  his  holiness  the 
Pope  is  Christ's  Vicegerent  and  is  the  true  and  only  Head  of 
the  Catholic  or  Universal  Church  throughout  the  earth;  and 
that  by  virtue  of  the  keys  of  binding  and  loosing,  given  to 
his  Holiness  by  my  Saviour,  Jesus  Christ,  he  hath  power  to 
depose  heretical  kiugs,  princes,  states,  commonwealths  and 
governments,  all  being  illegal  without  his  sacred  confirmation 
and  that  they  may  safely  be  destroyed.  Therefore,  to  the 
utmost  of  my  power,  I  shall  aud  will  defend  this  doctrine 
and  His  Holiness'  right  and  custom  against  all  usurpers 
of  the  heretical  or  Protestant  authority  whatever,  espe- 
cially the  Lutheran  Church  of  Germany,  Holland,  Den- 
mark, Sweden  and  Norway,  and  the  now  pretended  au- 
thority and  churches  of  England  and  Scotland,  and  branches 
of  the  same  now  established  in  Ireland  aud  on  the 
Continent  of  America  and  elsewhere;  and  all  adherents 
in  regard  that  they  be  usurped  and  heretical,  opposing 
the  sacred  Mother  Church  of  Rome.  I  do  now  renounce 
aud  disown  any  allegiance  as  due  to  any  heretical  king,  prince 
or  state  named  Protc  slants  or  Liberals  or  obedience  to  any 
of  their  laws,  magistrates  or  officers. 

I  do  further  declare  that  the  doctrines  of  the  churches  of 
England  and  Scotland,  of  the  Culvinists,  Huguenots  aud 
others  of  the  name  Protestants  or  Liberals  to  be  damnable, 
and  they  themselves  damned  and  to  be  damned  who  will  not 
prsake  the  same. 

I  do  further  declare,  that  I  will  help,  assist  aud  advise  all 
or  any  of  his  Holiness'  agents  in  any  place  wherever  I  shall 
be,  in  Switzerland,  Germany,  Holland,  Denmark,  Sweden, 
Norway,  England,  Ireland,  or  America,  or  in  auy  other  king- 
dom or  territory  I  shall  come  to,  and  do  my  uttermost  to  ex- 
tirpate the  heretical  Protestants  or  Liberals'  doctrines  and  to 
destroy  all  their  pretended  powers,  regal  or  otherwise. 


I  do  further  promise  and  declare,  that  notwithstanding  I 
am  dispensed  with,  to  assume  any  religion  heretical,  for  the 
propagating  of  the  Mother  Church's  interest,  to  keep  secret 
and  private  all  her  agents'  counsels  from  time  to  time,  as 
they  may  entrust  me,  and  not  to  divulge,  directly  or  indirect- 
ly, by  word,  writing  or  circumstance  whatever;  but  to  exe- 
cute all  that  shall  be  proposed,  given  in  charge  or  discovered 
unto  me,  by  you,  my  ghostly  father,  or  any  of  this  sacred 

I  do  further  promise  and  declare,  that  I  will  have  no  opin- 
ion or  will  of  my  own,  or  any  mental  reservation  whatever, 
even  as  a  corpse  or  cadaver,  (perinde  ac  cadaver,)  but  will 
unhesitatingly  obey  each  and  every  command  that  I  may 
receive  from  my  superiors  in  the  Militia  of  the  Pope  and  of 
Jesus  Christ. 

That  1  will  go  to  any'part  of  the  world  whithersoever  I  may 
be  sent,  to  the  frozen  regions  of  the  North,  the  burning 
sands  of  the  desert  of  Africa,  or  the  jungles  of  India,  to  the 
centres  of  civilization  of  Europe,  or  to  the  wild  haunts  of  the 
barbarous  savages  of  America,  without  murmuring  or  repin- 
ing, and  will  be  submissive  in  all  things  whatsoever  commu- 
nicated to  me. 

I  furthermore  promise  and  declare  that  I  will,  when  oppor- 
tunity presents,  make  and  wage  relentless  war,  secretly  or 
openly,  against  all  heretics,  Protestants  and  Liberals,  as  I 
am  directed  to  do,  to  extirpate  and  exterminate  them  from 
the  face  of  the  whole  earth;  and  that  I  will  spare  neither  age, 
sex  or  condition;  and  that  I  will  hang,  burn,  waste,  boil,  flay, 
strangle  and  bury  alive  these  infamous  heretics,  rip  up  the 
stomachs  and  wombs  of  their  women  and  crush  their  infants' 
heads  against  the  walls,  in  order  to  annihilate  forever  their 
execrable  race.  That  when  the  same  cannot  be  done  openly, 
I  will  secretly  use  the  poisoned  cup,  the  strangulating  cord, 
the  steel  of  the  poinard  or  the  leaden  bullet,  regardless  of 
the  honor,  rank,  dignity,  or  authority  of  the  person  or  per- 
sons, whatever  may  be  their  condition  in  life,  either  public 
or  private,  as  I  at  any  time  may  be  directed  so  to  do  by  any 


agent  of  the  Pope  or  Superior  of  the  Brotherhood  of  the  Holy 
Faith,  of  the  Sooiety  of  Jesus. 

In  confirmation  of  which,  I  hereby  dedicate  my  life,  my 
soul  and  all  my  coporeal  powers,  and  with  this  dagger  which 
I  now  receive,  I  will  subscribe  my  name  written  in  my  own 
blood,  in  testimony  thereof;  and  should  I  prove  false  or 
weaken  in  my  determination,  may  my  brethren  and  fellow 
soldiers  of  the  Militia  of  the  Pope  cut  off  my  hands  and  my 
feet,  and  my  throat  from  ear  to  ear,  my  belly  opened  and 
sulphur  burned  therein,  with  all  the  punishment  that  can  be 
inflicted  upon  me  on  earth  and  my  soul  be  tortured  by  de- 
mons in  an  eternal  hell  forever! 

All  of  which   I,  M N ,  do   swear  by  the  blessed 

Trinity  and  blessed  Sacrament,  which  I  am  now  to  receive, 
to  perform  and  on  my  part  to  keep  inviolably;  and  do  call  all 
the  heavenly  and  glorious  host  of  heaven  to  witness  these  my 
real  intentions  to  keep  this  my  oath. 

In  testimony  hereof  I  take  this  most  holy  and  blessed 
Sacrament  of  the  Eucharist,  and  witness  the  same  further, 
with  my  name  written  with  the  point  of  this  dagger  dipped 
in  my  own  blood  and  sealed  in  the  face  of  this  holy  convent. 

[He  receives  the  wafer  from  the  Superior  and  writes  his 
name  with  the  point  of  his  dagger  dipped  in  his  own  blood 
taken  from  over  the  heart.] 


You  will  now  rise  to  your  feet  and  I  will  instruct  you  in 
the  Catechism  necessary  to  make  yourself  known  to  any 
member  of  the  Society  of  Jesus  belonging  to  this  rank. 

In  the  first  place,  you,  as  a  Brother  Jesuit,  will  with 
another  mutually  make  the  ordinary  sign  of  the  cross  as  any 
ordinary  Koman  Catholic  would;  then  one  crosses  his  wrists, 
the  palms  of  his  hands  open,  the  other  in  answer  crosses  his 
feet,  one  above  the  other;  the  first  points  with  forefinger  of 
the  right  hand  to  the  center  of  the  palm  of  the  left,  the  other 
with  the  forefinger  of  the  left  hand  points  to  the  center  of 
the  palm  of  the  right;  the  first  then  with  his  right  hand 


makes  a  circle  arouud  his  head,  touching  it;  the  other  then 
with  the  forefinger  of  his  left  hand  touches  the  left  side  of 
his  body  just  below  his  heart ;  the  first  then  with  his  right 
hand  draws  it  across  the  throat  of  the  other,  and  the  latter 
then  with  his  right  hand  makes  the  motion  of  cutting  with  a 
dagger  down  the  stomach  and  abdomen  of  the  first.  The 
first  then  says  Latum;  the  other  answers  Necar;  the  first 
then  says  Reges.  The  other  answers  hnpios.  [The  meaning 
of  which  has  already  been  explained.]  The  first  will  then 
present  a  small  piece  of  paper  folded  in  a  peculiar  manner, 
four  times,  which  the  other  will  cut  longitudinally  and  on 
opening  the  name  Jesu  will  be  found  written  upon  the  head 
and  arms  of  a  cross  three  times.  You  will  then  give  and  re- 
ceive with  him  the  following  questions  and  answers. 

Ques.     From  whither  do  you  come? 

Ans.  From  the  bends  of  the  Jordan,  from  Calvary,  from 
the  Holy  Sepulchre,  and  lastly  from  Rome. 

Ques.     What  do  you  keep  and  for  what  do  you  fight? 

Ans.     The  Holy  faith. 

Ques.     Whom  do  you  serve? 

Ans.  The  Holy  Father  at  Rome,  the  Pope,  and  the  Roman 
Catholic  Church  Universal  throughout  the  world. 

Ques.     Who  commands  you? 

Ans.  The  Successor  of  St.  Ignatius  Loyola,  the  founder 
of  the  Society  of  Jesus  or  the  Soldiers  of  Jesus  Christ. 

Ques.     Who  received  you? 

Ans.     A  venerable  man  in  white  hair. 

Ques.     How? 

Ans.  With  a  naked  dagger,  I  kneeling  upon  the  cross  be- 
neath the  banners  of  the  Pope  and  of  our  sacred  Order. 

Ques.     Did  you  take  an  oath? 

Ans.  I  did,  to  destroy  heretics  and  their  governments  and 
rulers,  and  to  spare  neither  age,  sex  nor  condition  To  be  as 
a  corpse  without  any  opinion  or  will  of  my  own,  but  to  im- 
plicitly obey  my  superiors  in  all  things  without  hesitation  or 


Ques.     Will  you  do  that? 

Ans.     I  will. 

Ques.     How  do  you  travel? 

Ans.     In  the  bark  of  Peter  the  fisherman. 

Ques.     Whither  do  you  travel? 

Ans.     To  the  four  quarters  of  the  globe . 

Ques.     For  what  purpose? 

Ans.  To  obey  the  orders  of  rny  General  and  Superiors 
and  execute  the  will  of  the  Pope  and  faithfully  fulfill  the 
conditions  of  my  oath. 

Ques.  Go  ye,  then,  into  all  the  world  and  take  possession 
of  all  lands  in  the  name  of  the  Pope.  He  who  will  not  ac- 
cept him  him  as  the  Vicar  of  Jesus  and  his  Vicegerent  on 
earth,  let  him  be  accursed  and  exterminated. 




At  the  close  of  the  long  and  bloody  civil  war  of  the  rebel- 
lion, the  crowning  act  of  infamy  that  stirred  the  heart  of  the 
nation  to  its  lowest  depths,  was  the  assassination  of  Abraham 
Lincoln,  the  "Martyr  President,"  who  had  guided  the  Ship 
of  State  through  the  stormy  seas  (whose  crimsoned  waves 
were  incarnadined  by  the  blood  of  patriots  and  that  of  the 
would-be  destroyers  of  the  Union)  to  the  haven  of  national 
peace  and  the  assured  integrity  of  the  whole  Republic.  Those 
in  arms,  who  had  in  vain  sought  to  divide  the  Union  and  cleave 
American  Nationality  in  twain,  were  fast  surrendering  to  the 
victorious  troops  of  the  patriot  army  of  the  Nation.  Victor 
and  vanquished  alike  rejoiced  at  the  termination  of  the  frat- 
ricidal strife,  one  to  exult  over  the  successes  of  "Liberty  and 
Union,  now  and  forever  inseparable,"  and  the  other  with 
vain  regrets  for  a  "  Lost  Cause,"  and  to  mourn  for  the  loss 
of  those  who  had  fought  and  died  in  vain.  The  South  was 
just  beginning  to  return  to  reason,  seeing  the  fruitlessness  of 
her  efforts  in  a  wrong  direction,  and  was  disposed  to  make 
the  best  terms  possible  with  the  North  in  the  restoration  of 
peace  and  tranquility  within  her  borders.  The  victorious 
armies  were  still  in  possession  of  the  re-conquered  territory, 
and  general  preparations  were  being  made  for  evacuation  and 
disbandment  and  return  to  their  homes.  It  was  at  this  time, 
that,  on  the  night  of  the  fourteenth  of  April,  1865,  that  the 
deadly  bullet  of  the  assassin  did  its  fatal  work  and  the  morn* 
ing  of  the  fifteenth  closed  the  earthly  career  of  the  greatest 
man  and  the  best  beloved  President  that  ever  assumed  the 
duties  of  the  Executive  of  the  Kalion. 

The  South  was  struck  dumb  with  terror  and  astonishment 


at  an  act  committed  at  a  time  when  no  possible  benefit  could 
be  derived  from  it,  or  help  the  Lost  Cause,  and  lay  helpless, 
crushed,  at  the  feet  of  her  now  maddened  victors,  whose  arms 
were  raised  ready  to  strike  in  terrible,  merciless  vengeance, 
against  what  they  deemed  a  treacherous  and  perjured  but 
suppliant  and  conquered  foe.  The  South,  in  her  agony  of 
horror  and  fear,  protested  against  the  terrible  crime,  and  he 
who  had  been  before  most  bitterly  cursed,  derided  and  ma- 
ligned, with  all  the  intensity  of  sectional  animosity  and 
hatred,  at  the  beginning  and  during  the  war,  was  now  claimed 
by  them  to  have  been  "the  South's  best  feiend."  It  was 
the  darkest  and  most  perilous  hour  of  the  nation,  when  its 
pent  up  wrath  seemed  about  to  be  let  loose  and  the  annihila- 
tion of  the  vanquished  was  deemed  most  certain.  But  He 
who  rules  the  whirlwind  and  rides  upon  fhe  storm  com- 
manded as  in  the  days  of  old,  "Peace!  Be  still,  and  the 
winds  and  the  waves  they  obeyed  Him." 

When  the  Grand  Funeral  March  of  the  Nation  was  com- 
menced, and  due  preparation  had  been  made  by  the  hundreds 
of  cities  and  towns  for  the  reception  of  the  remains  of  the 
Immortal  Lincoln,  the  many  hundreds  of  representatives  of 
the  people  of  the  Pacific  States  and  Territories  sojourning  in 
New  York  City,  assembled  at  the  Metropolitan  Hotel  and  or- 
ganized a  meeting  for  the  purpose  of  expressing  their  detes- 
tation of  so  horrible  a  crime,  their  sympathy  to  the  family  of 
the  murdered  President  and  to  the  nation,  and  to  take  the 
necessary  steps  towards  payiug  a  proper  respect  for  his 
memory  by  marching  in  procession,  in  a  division  by  them- 
selves, along  with  their  fellow  citizens  of  the  other  States 
and  Territories. 

The  Hon.  George  Barstow,  ex-Speaker  of  the  Assembly.of 
the  State  of  California,  was  chosen  President  of  the  meeting; 
the  Hon.  Richard  McCormick,  then  Secretary  of  the  Terri- 
tory of  Arizona,  was  chosen  Secretary,  and  Major  Edwin  A. 
Sherman,  then  of  the  State  of  Nevada,  was  selected  as  Mar- 
shal of  the  Division  of  the*Pacific  States  and  Territories. 
Gen.  John  B.  Frisbie  and  others  presented  resolutions  which 


were  unanimously  adopted,  and  the  meeting  then  adjourned 
subject  to  the  orders  of  the  Marshal,  to  meet  at  the  corner  of 
Wall  and  Nassau  streets  and  to  take  the  place  assigned  them 
in  the  procession.  On  the  24th  of  April  the  remains  of  the 
martyr  President  reached  New  York  City  and  after  having 
been  viewed  by  more  than  a  hundred  thousand  people  of  all 
classes,  sexes  -and  conditions,  on  the  morning  of  the  next 
day  the  grandest  mournful  pagent  that  the  world  ever  saw 
was  displayed  in  the  great  metropolis  of  the  nation,  and 
which  having  begun  at  the  Capitol,  was  to  be  continued  in 
length  for  more  than  a  thousand  miles,  until  rest  was  found 
at  last  in  the  cemetery  at  Oak  Ridge,  at  Springfield,  Illinois, 
the  home  of  the  illustrious  dead. 

On  the  morning  of  the  day  of  the  funeral.procession  in  New 
York  City,  and  shortly  before  taking  our  places  in  line,  the 
Marshal  of  the  division  immediately  in  front  of  our  own 
stepped  up  to  us  and  asked,  "Are  you  an  American?"  to 
which  we  answered  "Yes."  He  then  enquired,  "Are  you  a 
Roman  Catholic?"  To  which  we  answered  emphatically, 
"No!"  He  then  said:  "  The  South  had  nothing  to  do  with 
the  assassination  of  Abraham  Lincoln,  but  he  was  the  victim 
of  a  Jesuit  plot,  which  had  long  been  planned  to  murder  him ; 
that  it  was  known  in  Europe  and  our  own  country,  and  the 
conspiracy  was  wider  spread  than  people  had  any  idea  of." 
At  that  time  we  considered  it  to  be  but  one  of  a  thousand 
rumors  then  afloat,  but  said,  "If  this  be  true  as  yon  say,  I 
am  willing  to  unite  with  you  and  with  any  bod^of  true  men 
who  can  be  relied  upon,  and  if  it  occupies  the  remainder  of 
my  life,  I  will  leave  not  a  stone  unturned  nor  let  any  oppor- 
tunity whatever  escape  me,  but  I  will  ferret  the  whole  thing 
out  from  the  beginning,  but  what  I  will  get  at  the  truth  of  the 
matter."  For  eighteen  long  years,  after  an  immense  amoun^ 
of  time  and  expense,  both  in  traveling  and  correspondence, 
like  a  tireless  detective,  pursuing  every  thread  and  following 
up  every  track  and  trail,  we  at  last  have  satisfactorily  proven 
to  ourself  that  the  statement  then  made  to  us  was  true,  and 
that  Abraham  Lincoln  fell  the  victim  of  the  Papal  power  is 
as  certain  as  that  the  sun  shines,  and  we  are  also  convinced 


that  our  readers  who  will  peruse  the  following  pages  will  as 
readily  and  promptly  come  to  the  same  conclusions. 

We  are  fortified  with  actual  sworn  statements  of  fact,  as 
will  be  seen,  the  assertions  of  distinguished  statesmen,  and 
following  the  rules  of  evidence,  circumstantial  and  positive, 
there  is  no  room  whatever  left  for  doubt,  while  a  nest  of  foul, 
slimy  and  venomous  serpents  is  uncovered,  and  we  will  leave 
it  to  our  readers  to  say  whether  the  title  at  the  beginning  of 
this  book,  '. '  The  Engineer  Corps  of  Hell;  or  Eome's  Sappers 
and  Miners, "  is  appropriate  or  not. 

San  Francisco,  August  24th,  1883. 





In  the  year  1809  four  men  were  born  who  were  destined 
by  an  Almighty  Providence  to  wield  an  influence  and  power 
in  the  world,  in  defense  of  civil  and  religious  liberty,  whose 
efforts  were  crowned  with  success,  but  as  in  all  previous  his- 
tory, the  sacrifice  upon  the  altar  of  freedom  had  to  be  conse- 
crated in  its  own  blood. 

One  of  these,  and  the  chief  of  whom  we  have  to  speak,  was 
Abraham  Lincoln,  the  Martyr  President  of  the  United  States, 
who  was  born  February  12th,  1809,  in  Hardin  County,  Ken- 
tucky; the  second  the  Rev.  Charles  Chiniquy,  the  American 
Luther,  (and  the  client  of  Lincoln,)  born  July  30th,  1809, 
at  Kamouraska,  in  Canada;    the  third,  Alesandro   Gavazzi, 

born ,  1809,  at  Bologna,  in  Italy,  who   was  the  gallant 

champion,  reformer  and  chaplain  of  Garibaldi's  army  for  the 
liberation  of  Italy,  at  the  same  time  that  Abraham  Lincoln 
was  President  of  our  own  country  and  fighting  for  the  pres- 
ervation of  liberty  and4the  Union ;  and  William  E.  Gladstone, 
the  Prime  Minister  of  England,  born  Dec.  29,  1809,  and  these 
four  having  the  same  common  enemy  to  contend  against,  in 
their  struggle  for  the  principles  of  civil  and  religious  lib- 
erty— the  Jesuit  emissaries  and  auxiliaries  of  the  Papal  power 
at  Rome. 

After  so  many  years  of  patient  research  and  investigation, 
we  submit  the  following  statement  in  the  same  manner  to 
our  readers,  as  a  lawyer  would  present  the  opening  of  his 
case  at  the  beginning  of  a  suit  in  court,  to  an  intelligent  and 
impartial  jury,  and  as  follows,  with  the  accompanying  evi- 
dence to  substantiate  its  truthfulness. 

It  appears  that  for  a  considerable  length  of  time  a  contro- 
versy had  sprang  up  and  been  maintained  in  the  bosom  of 
the  Roman  Catholic  Church,  in  the  diocese  of  Illinois,  prior 
to  the  year  1856,  and  which  was  carried  on  for  several  years 


between  Bishop  O'Regan,  of  Chicago,  on  the  one  hand,  with 
all  the  power  of  the  episcopacy  and  tyranny  of  the  hierarchy 
of  the  Papacy,  and  on  the  other  by  the  Rev.  Charles  Chini- 
qay,  then  a  Priest  of  that  church  at  St.  Anne's,  Kankakee 
County,  in  said  State,  who  resisted  the  arbitrary  usurpations 
and  tyrannical  measures  put  forth  by  Bishop  O'Regan. 

It  is  not  our  purpose  to  go  into  a  general  detail  of  this 
controversy,  as  the  Rev.  Charles  Chiniquy,  now  a  Presby- 
terian Minister,  in  his  admirable  work  of  "Fifty  Years  in 
the  Church  of  Rome,"  soon  to  appear,  has  given  the  fullest 
account  of  all  these  matters,  to  which  our  readers  are  referred, 
two  chapters  of  which  have  been  kindly  furnished  by  him, 
which  also  become  a  part  of  the  evidence  contained  herein 
in  proof  of  the  statement  made.  Suffice  it  to  say  in  brief, 
however,  that  a  general  Roman  Catholic  colonization  scheme 
for  the  taking  possession  of  the  Mississippi  Valley  had  been 
determined  upon  by  the  late  Pope  Pius  IX,  in  1850,  and  a 
large  emigration  of  people  of  that  faith  from  the  continent  of 
Europe  and  from  Canada  was  put  in  motion,  and  under  the 
leadership  of  Father  Chiniquy,  colonies  were  planted  in 
various  places,  but  chiefly  in  the  State  of  Illinois,  and  under 
the  direct  authority  from  Rome,  with  separate  and  specific 
command,  in  method  and  detail,  but  in  spiritual  matters  sub- 
ject to  the  rule  of  the  Bishop  of  the  diocese.  Father  Chini- 
quy, partly  with  his  own  money  and  that  of  his  fellow  colo- 
nists, bought  the  land  and  laid  out  a  town  called  St.  Ann's, 
in  Kankakee  county,  built  a  church,  established  a  school, 
and  became  at  the  same  time  pastor,  teacher  and  manager  of 
the  affairs  of  his  colony  and  exercised  a  truly  paternal  care 
over  his  entire  flock,  who  were  chiefly  agricultural  in  their 
avocations  and  pursuits.  While  so  engaged,  he  seems  to  have 
excited  the  envy  and  jealousy  of  some  of  his  fellows  in  the 
priesthood,  who  were  not  pleased  with  his  success  and  his 
indomitable  perseverance,  energy  and  industry,  which  was  a 
standing  rebuke  to  those  who  had  less  of  piety  in  their  com- 
position, and  who  were  more  disposed  to  gratify  their  appe- 
tites and  lethargy,  than  to  cultivate  the  moral  virtues  of 
temperance  and  sobriety,  or  imitate  the  example  of  St.  Paul, 


who  labored  with  his  own  hands  rather  than  be  a  charge  to 

A  portion  of  these  colonists  who  were  artizans  settled  in 
the  city  of  Chicago,  where  they  could  obtain  employment  at 
their  professions  and  trades.  Here  they  bought  a  lot  and 
erected  a  church,  supplied  the  altar  with  the  necessary  adorn- 
ments in  the  best  style,  and  with  rich  and  costly  vestments 
for  the  officiating  priests.  This  neatness  and  elegance  excited 
the  envy  of  the  Irish  portion  of  the  Eoman  Catholic  popula- 
tion of  that  city  and  their  priests,  which  extended  even  to 
the  Bishop,  their  fellow  countryman,  who  in  the  exercise  of 
his  arbitrary  power,  not  only  stripped  the  French  Roman 
Catholic  Chapel  of  priests'  vestments,  but  actually  robbed 
them  of  the  church  itself.  On  a  Sunday  morning  when  they 
came  to  attend  church,  the  Frenchmen  found  no  church 
there.  It  had  been  stolen  bodily!  They  followed  up  the 
tracks  of  the  trucks  upon  which  it  had  been  hauled  away, 
and  found  it  in  another  part  of  the  city,  still  on  wheels,  but 
occupied  by  Irish  Roman  Catholics  and  an  Irish  priest  cele- 
brating mass.  Their  indignation  knew  no  bounds.  They 
protested  against  these  outrages,  not  only  to  their  Irish 
brethren  of  the  same  faith,  to  the  priests,  and  lastly  to  the 
Bishop  himself,  but  in  vain.  They  were  met  by  contumely, 
insult  and  abuse.  They  called  upon  Father  Chiniqv.y,  who 
not  only  appealed  to  the  Pope,  but  also  to  Emperor  Napo- 
leon III,  in  nearly  the  following  language: 

"  Sire:  My  grandfather  was  a  Captain  in  the  French  Navy, 
and  for  gallant  services  was  in  part  awarded  lands  in  Canada, 
which  by  the  misfortunes  of  war  was  ceded  by  treaty  to  Great 
Britain.  Upon  retiring  from  the  service  of  Fiance  he  set 
tied  upon  his  estates  in  Canada,  where  my  father  and  myself 
were  born.  I  am  thus  with  other  Canadians  who  have  come 
to  this  country  a  British  subject  by  birth,  an  American 
citizen  by  adoption,  but  French  still  in  blood  and  Roman 
Catholic  in  religion.  I  therefore,  on  the  part  of  our  people, 
humbly  implore  your  Majesty  to  aid  us  by  interceding  with 
His  Holiness  Pope  Pius  IX,  to  have  these  outrages  and 
wrongs  righted." 


The  Emperor,  Napoleon  III,  did  intercede  with  the  Pope, 
who  sent  out  his  Nuncio  Bedini,  who  found  things  as 
stated.  Bishop  O'Regan  was  removed,  and  another  Bishop 
who  did  not  prove  to  be  much  better,  was  appointed  in  his 
place.  It  was  during  these  times  of  trial,  abuse  and  tyranny 
when  the  machinery  of  the  courts  was  used  to  endeavor  to 
force  subjection  of  matters  personal  and  temporal  to  Papal 
ecclesiastical  law,  to  deprive  American  citizens  of  their  just- 
rights  and  free  will  and  to  make  them  complete  subjects  and 
vassals  of  Rome.  Having  failed  to  accomplish  this  by  many 
tedious,  expensive  and  harassing  law-suits,  then  there  was 
concocted  one  of  the  most  damnable  conspiracies  that  was 
ever  hatched  by  devils  to  destroy  the  character  of  one  of 
the  noblest  and  fearless  men  that  ever  contended  for  the 
rights  of  man  in  any  cause  or  anywhere  on  the  face  of  God's 
earth.  "When  the  whole  Papal  power  was  united  here  in  Amer- 
ica against  one  man  to  crush  and  destroy  him,  and  he  was 
making  the  fight  alone  and  single  handed  in  a  cause  which 
involved  the  rights  of  every  American  citizen;  when  they 
had  exhausted  his  financial  resources  and  he  was  over- 
whelmed in  debt,  to  complete  his  ruin,  if  it  were  possible, 
they  resorted  to  infamy  of  the  blackest  dye  to  rob  him  of 
his  good  name  by  falsely  charging  him  with  crime,  confirm- 
ing with  perjured  oaths  and  damning  their  treacherous,  cow- 
ardly souls  forever.  It  was  at  this  point  in  the  darkest 
hour  of  his  gloom  and  sorrow  that  his  deliverer  was  to 
appear  upon  the  scene  to  champion  his  cause  and  bring 
him  off  victorious  in  the  contest;  and  that  champion  whose 
voice  and  arm  was  never  lifted  in  vain  to  help  the  weak, 
down-trodden  and  oppressed,  was   ABRAHAM  LINCOLN  ! 

Before  entering  into  the  details  of  this  conspiracy,  it  is  but 
due  to  the  memory  of  the  "Martyr  President, "  Abraham 
Lincoln,  to  positively  and  emphatically  deny  the  false  state- 
ment made  by  Roman  Catholic  journals,  that  he  was  ever 
a  Roman  Catholic  in  belief  or  baptized  in  that  faith  by  any 
priest  while  in  infancy,  youth  or  manhood. 

The  Catholic  Monitor  of  San  Francisco,  in  its  tirade  and 
abuse  of  the  Hon.  Robert  T.  Lincoln,  Secretary  of  War,  be- 


cause  he  very  properly  refused  to  permit  a  Roman  Catholic 
Church  to  be  erected  upon  the  U.  S.  Military  Reservation  at 
the  Presidio,  among  other  things,  said:  "that  such  narrow 
and  bigoted  views  could  only  emanate  from  a  degenerate  son 
of  a  great  father  over  whose  head  were  poured  the  bap- 

The  only  waters  of  that  sort  which  ever  were  poured  over 
Abraham  Lincoln's  head  was  on  the  night  of  April  14th, 
1865^  when  Ford's  Theater  in  Washington  was  the  cathedral, 
and  when  the  sacrament  was  administered  by  Wilki  s  Booth  as 
the  officiating  priest,  and  he  was  baptized  in  his  own  blood 
and  consecrated  with  a  vengeance.  It  is  time  that  an  in- 
dignant protest  should  go  forth  from  the  American  people 
against  this  shameless  lying  which  would  rob  our  country 
of  the  fair  fame  of  Washington  and  Lincoln,  whose  glorious 
names  are  wantonly  and  insultingly  attached  to  institutions 
which  they  warned  their  countrymen  of  and  fought  against. 
But  there  is  so  much  lying  that  the  Papists  when  cornered 
in  one  lie  will  seek  refuge  in  another,  as  will  be  seen  by  the 

"Father  Larmer,  a  Catholic  priest  of  Chicago,  publishes 
a  card  in  which  he  denies  the  recent  statement  about  Abra- 
ham'Lincoln  being  a  Roman  Catholic,  he  says:  'When  I 
read  the  assertion  in  the  Unicers  I  was  then  Missionary  Su- 
perintendent of  a  district  which  included  seven  counties  in 
Illinois,  Hancock  being  one  of  them,  where  the  Bishop  Le 
Fevre  and  the  Abbe  St.  Cyr  had  labored  as  early  missionaries. 
In  the  center  of  Hancock  County  there  is  a  small  town 
named  Fountain  Green.  Near  it  was  a  Catholic  Church, 
and  early  American  settlers  from  Maryland  and  Kentucky 
located  in  the  neighborhood,  among  whom  was  a  branch  of 
the  Lincoln  family  and,  others  named  Cameron  and  Ged- 
diugs.  Consequently  it  was  at  John  Lincoln's,  or  "  Old  Johnny 
Lincoln's"  (as  he  was  familiarly  named  by  the  old  settlers), 
that  these  priests  stopped.  John  was  a  brother  of  President 
Lincoln,  not  his  father,  and  this  John  Lincoln  joined  the  Catho- 
lic Church  with  Ids  wife.    Abraham  Lincoln  was  not  a  Catho- 


lic,  nor  had  he  ever  lived  in  the  district  which  blshop 
LeFevre  and  the  priest  of  St.  Cyr  attended.'  " 

So  far  as  Abraham  Lincoln  not  being  a  Roman  Catholic  is 
concerned,  Father  Larrner  tells  the  truth;  but  Abraham  Lin- 
coln never  had  a  brother  John.  His  only  brother's  name  was 
Thomas,  who  died  in  infancy,  and  his  father  and  mother 
were  Baptists,  to  which  denomination  in  early  life  Abraham 
Lincoln  more  particularly  leaned. 

This  denial  of  these  false  assertions  of  our  martyred  Presi- 
dent ever  Laving  been  baptized  or  being  a  Roman  Catholic, 
is  necessary,  in  the  beginning,  to  establish  his  status  and 
relationship  to  that  institution. 



After  some  five  years  and  more  of  controversy  with  and 
resistance  to  the  outrageous  tyranny  of  Bishop  O 'Regan, 
Father  Chiniquy  now  found  himself  confronted  with  a  new 
and  more  deadly  attempt  for  his  destruction. 

A  plot  had  been  concocted  by  the  Bishop  and  other  Irish 
Jesuit  piiesthood  in  the  city  of  Chicago  against  the  fearless 
French  Canadian  priest,  and  the  trouble  had  extended  so 
far  that  the  laity  was  mainly  divided  into  two  hostile  camps 
of  Irish  and  French  Catholics,  and  a  religious  war  of  races, 
in  which  the  Protestunt  community  of  that  section  were 
silent  spectators,  though  their  sympathy  was  warmly  ex- 
tended to  the  latter,  whom  they  looked  upon  as  being 
grievously  oppressed  and  abused  by  their  Irish  co-religion- 
ists, who  were  largely  in  preponderance  and  with  an  Irish 
Bishop  at  their  head. 

Two  profligate  French  priests  who  wore  jealous  of  Father 
Chiniquy 's    success   and    influence   over  his   people,   were 


chosen  as  the  tools  of  the  Bishop  to  carry  out  his  hellish 
designs.  One  of  them  by  the  name  of  LeBelle,  caused  a 
man  by  the  name  of  Spinks  to  swear  out  a  warrant  against 
Father  Chiniquy  for  seduction  and  rape  with  his  (LeBelle's) 
own  married  sister  at  Chicago,  and  to  ruin  his  reputation 
forever,  if  possible,  by  falsely  charging  him  with  this 
heinous  crime,  while  the  expense  of  the  suit  would  have  to 
be  borne  by  the  State,  and  the  District  Attorney,  and  asso- 
ciate counsel  would  be  aided  by  the  power  and  influence  of 
Bishop  O'Regan  and  his  Jesuit  auxiliaries. 

It  was  at  this  juncture  in  the  hour  of  his  great  distress 
that  Father  Chiniquy,  by  the  advice  of  an  unknown  friend, 
in  addition  to  his  other  counsel,  secured  the  legal  services  of 
Abraham  Lincoln.  His. enemies,  fearing  that  he  might  be 
acquitted  if  the  trial  took  place  at  Kankakee,  where  Chin- 
iquy was  well  and  favorably  known,  caused  a  change  of 
venue  to  be  taken  to  Urbana,  Champaign  County,  Illinois. 
Chiniquy  was  arrested  by  the  Sheriff  and  was  taken  to  the 
place  of  trial.  Judge  Norton,  of  Joliet  (now  deceased),  was 
the  principal  counsel  on  the  part  of  the  State  against  Chin- 
iquy, while  his  counsel  for  the  defense  was  Judge  Osgood, 
of  Joliet,  now  deceased.  Mr.  J.  W.  Paddock,  of  Kankakee 
(now  deceased),  and  Abraham  Lincoln. 

Says  Judge  Osgood,  also  confirmed  by  Judge  Norton: 
"Upon  the  trial  of  the  cause  against  Father  Chiniquy,  the 
Koman  Church  had  supcenaed  five  Catholic  priests  as  wit- 
nesses! They  attended  court  dressed  as  priests,  wearing 
long,  black  robes,  looking  very  dignified,  and  presentiDg  an 
air  of  great  condescension  upon  their  part  to  appear  in 
court,  which  they  seemed  to  attempt  to  overawe  by  their 
presence  and  to  give  a  sanctimonious  air  of  truth  to  their 
false  evidence  to  be  given  upon  the  stand  when  called  for. 
Upon  the  convening  of  court  in  the  morning  there  came  an 
awkward  lull  in  business  arising  from  the  tardiness  of  a 
juror.  The  parties,  lawyers  and  attendants  were  all  in 
proper  place  ready  to  go  on,  and  nothing  could  be  done  in 
the  absence  of  the  tardy  juror.    Judge  David  Davis  sat  on 


the  bench,  a  jolly,  fat,  good-natured  person,  weighing  about 
three  hundred  pounds.  Mr.  Lincoln  had  angular  leatures, 
lon^,  bony  lingers,  and  presented  a  comical  appearance  at 
the  bar,  for  he  was  ever  joking  his  brethren  of  the  bar. 
Judge  Jesse  O.  Norton  was  opposing  counsel,  a  neat,  tasty, 
tidy,  ministerial  appearing  person  of  the  Presbyterian  faith, 
who  never  joked,  and  his  dignity  was  blighted  by  the  slight- 
est '  smutty '  allusion.  The  eleven  jurors  were  common 
country  farmers,  honest,  plain  and  blunt.  The  court-room 
was  densely  packed  with  country  folks,  who  came  to  hear 
the  distinguished  array  of  counsel.  "While  this  pause  for 
the  absent  juror  was  continuing,  the  five  priests  emerged 
from  a  side  door  and  marched  down  the  room  in  solemn  and 
diguified  procession  and  all  took  a  seat  in  a  row  on  a  long 
bench  provided  for  witnesses.  Of  course,  their  appearauce 
attracted  much  attention.  They  were  dressed  alike,  sat  very 
prim,  looking  neither  to  the  right  or  to  the  left;  their  hands 
were  on  their  knees  and  their  feet  were  in  a  straight  line. 
For  a  minute  a  pin  could  have  been  heard  to  fall,  so  quiet  was 
the  room,  and  the  audience  seemed  under  a  spell.  At  this 
moment,  Mr.  Lincoln  seeing  the  effect  they  had  produced, 
and  quickly  divining  their  purpose  and  determined  to  de- 
stroy it  and  their  influence,  which  he  conceived  could  be 
done  at  that  point  in  no  other  way,  leaned  over  the  bar 
table  towards  Judge  Norton,  and  with  his  hand  to  his  mouth, 
as  if  to  prevent  his  words  being  heard  by  anyone  but  Judge 
Norton,  he  spoke  in  a  whisper  voice  (but  a  loud  whisper 
that  could  be  heard  by  every  person  in  the  room),  '  Norton! 
Ob,  Norton!'  (aud  pointing  his  long  arm  and  fingers  at  the 
row  of  priests  at  the  same  time, "and  making  a  quizzical  ex- 
pression of  the  face  at  the  same  time),  'I  want  to  ask  you 
a  question  in  confidence.'  '  What  is  it?'  says  Judge  Norton. 
Says  Lincoln,  '  What  )ms  the  ••  fellers  got  peckers  for  anyhow?' 
It  was  nearly  a  minute  before  the  point  to  the  question  was 
seen  by  the  people.  But  as  soon  as  it  was  seen,  the  jury, 
the  lawyers,  the  crowd  and  court  broke  out  into  immoderate 
laughter.  Norton  was  terribly  shocked;  the  priests  never 
smiled — they  looked  a  picture  of  disgust.     Every  few  min- 


rites  thereafter  some  one  would  break  out  afresh  in  laughter, 
aud  then'it  would  run  through  the  house.  Judge  Davis' 
sides  fairly  shook  in   the  merriment.      The  priests  were 


In  1862  a  number  of  gentlemen  in  Washington  (who  were 
Democrats,  but  friends  of  Lincoln)  sent  him  word  they 
would  call  upon  him  and  pay  their  respects.  When  they 
entered  his  room  they  announced  the  visit  was  purely  a 
social  call.  They  had  no  offices  to  ask  for,  no  government 
policy  to  discuss,  but  they  wanted  to  see  him  as  they  had 
seen  him  in  Illinois.  Mr.  Lincoln  was  delighted  at  the 
spirit  of  the  visit.  He  said  it  was  the  first  visit  he  had  had 
from  friends.  All  previous  callers  had  come  for  office  for 
themselves  or  friends,  or  to  discuss  State  matters,  etc.  He 
forgot  he  was  President  for  the  time,  and  his  friends  re- 
mained until  twelve  o'clock  at  midnight,  telling  stories  and 
recounting  court  scenes  in  Illinois. 

Mr.  Lincoln  told  of  this  scene  at  Urbana,  and  he  s.iid  "  it 
was  the  most  ludicrous  thing  he  had  ever  seen  in  court." 
But  this  is  a  digression. 

When  the  tardy  juror  arrived,  the  business  of  tbe  court  was 
proceeded  with.  The  counsel  for  the  prosecution  called 
for  their  witnesses,  and  Father  LeBelle  took  the  stand  and 
swore  to  a  mass  of  perjured  evideuce  against  Chiniquy  in 
his  attempt  of  seduction  and  rape  of  his  own  (LeBelle's) 
sister.  The  evidence  direct  seemed  overwhelming  and  con- 
clusive in  statement.  Upon  cross-examination  by  Lincoln, 
much  of  its  effect  was  destroyed,  but  still  it  was  feaied  by 
Lincoln  that  the  minds  of  the  jury  were  against  the  cause 
of  his  client  and  that  he  might  be  brought  in  guilty.  The 
press  had  been  poisoned,  and  advanced  opinions  of  probable 
conviction  and  condemnation  of  Chiniquy  were  published  in 
the  journals  everywhere  for  the  very  purpose  of  influencing 
the  jury  in  securing  that  conviction. 

The  court  adjourned  in  the  afternoon  until  the  next  morn- 
ing.     In   Chicago  the   newsboys   were   selling    extra    sup- 


plies  of  the  papers,  declaring  the  hoped  for  conviction  by 
Bishop  O'Began  and  his  coadjutors  in  advance.  Fortunately 
however  for  Chiniquy,  a  French  Canadian  by  the  name  of 
Terrien  bought  one  of  the  papers  and  took  it  home  to  his 
wife.  When  she  read  the  paper  she  said,  "  Chiniquy  is  inno 
cent,  and  I  know  it."  "  I  heard  the  whole  thing  as  it  was 
planned  in  the  priest  LeBelle's  house  by  him  with  his  sister, 
and  he  promised  to  give  her  two  eighty-acre  tracts  of  land 
if  she  would  swear  that  Chiniquy  had  made  dishonorable 
proposals  to  her  and  attempts  upon  her  person."  At  first 
she  refused,  and  denied  positively  that  Chiniquy  had  ever 
done  anything  of  the  kind,  and  that  she  would  be  guilty  of 
perjury  and  damn  her  own  soul  if  she  should  swear  to  any- 
thing of  the  kind,  for  it  was  absolutely  false.  After  much 
urging  and  pressing  on  the  part  of  the  priest  LeBelle,  and 
she  still  refused,  he  said:  "Mr.  Chiniquy  will  destroy  our 
holy  religion  and  our  people  if  we  do  not  destroy  him.  If 
you  think  that  the  swearing  that  I  ask  you  to  do  is  a  sin, 
you  will  come  to  confess  to  me  and  I  will  pardon  it  in  the  abso- 
lution I  will  give  you." 

"  Have  you  the  power  to  forgive  a  false  oath  ?"  replied  Mrs. 
Bossy  to  her  brother.  "  Yes,"  he  answered;  "  1  have  that 
power;  for  Christ  has  said  to  all  his  priests,  'What  you  shall 
bind  on  earth  shall  be  bound  in  heaven;  and  what  you  shall 
loose  on  earth  shall  be  loosed  in  heaven.'"  Mrs.  Bossy 
then  said:  "If  you  promise  that  you  will  forgive  me  that  false 
oalh,  and  if  you  give  me  the  160  acres  of  land  that  you  prom- 
ised, I  will  do  what  you  want."  The  priest  LeBelle  then  said, 
(i All  right!" 

Whtn  Narcisse  Terrien  heard  this  from  his  wife  he  said, 
«'If  it  be  so,  we  cannot  allow  Mr.  Chiniquy  to  be  condemned. 
Come  with  me  to  Urbana."  But  his  wife  being  quite  ill, 
said  to  her  husband,  "You  know  well  that  I  cannot  go. 
But  Miss  Philomena  Moffat  was  with  me  then;  she  knows 
every  particular  of  that  wicked  plot  as  well  as  I  do.  She 
is  well,  go  and  take  her  to  Urbana.  There  is  no  doubt 
that  her  testimony  will  prevent  the  condemnation  of  Mr. 


Upon  that  her  husband  and  Miss  Moffat  started  at  once, 
and  arrived  in  the  night  at  Urbana,  sought  Mr.  Lincoln  and 
revealed  to  him  the  whole  diabolical  plot,  of  which  he  went 
immediately  and  informed  Chiniquy.  In  the  meantime  the 
priests  watched  the  trains  and  examined  the  hotel  registers 
and  found  that  Mr.  Terrien  and  Miss  Moffat  had  arrived. 
The  priest  LeBelle  met  her  coming  from  Mr.  Lincoln's  room, 
a  colloquy  ensued,  and  he  offered  her  a  large  sum  of  money 
to  leave  immediately  and  return  to  Chicago  and  not  appear 
in  court.  She  positively  refused,  informed  him  that  Mr. 
Lincoln  knew  all.  Fearing  the  evil  consequences  that  would 
result  when  the  hellish  scheme  would  be  made  public,  he 
went  and  informed  the  other  priests,  and  they  left  before 
daylight  the  next  morning.  The  suit  was  withdrawn  by  con- 
sent of  the  court  and  counsel,  but  not  until  Mr.  Lincoln, 
with  words  of  burning  eloquence  and  melting  pathos,  de- 
scribed the  long  and  malicious  persecution  of  his  client  by 
his  enemies,  and  with  the  most  bitter  invective  that  the  hu- 
man mind  can  conceive  or  the  tongue  can  utter,  denounced 
the  infernal  machinations  of  Bishop  O'Regan  and  his  ac- 
complices, and  rising  to  his  full  height,  declared,  "that 
while  an  Almighty  Ruling  Providence  permitted  him  to  see 
the  light  of  day  and  breathe  the  pure  air  of  heaven,  and  so 
long  as  he  had  a  brain  to  think,  a  heart  to  feel  and  a  hand 
to  execute  his  will,  he  would  devote  them  all  against  that 
infernal  power  that  was  the  enemy  of  all  free  government 
and  of  the  free  institutions  of  his  country,  that  polluted  the 
temples  of  justice  with  its  presence  and  attempted  to  use 
the  machinery  of  the  law  to  oppress  and  crush  the  innocent 
and  helpless. 

It  was  for  holding  these  perjured  priests  up  to  derision 
and  thwarting  their  aims  and  projects  in  the  beginning  of 
this  trial,  and  the  declarations  made  when  the  infamous  suit 
was  withdrawn  and  the  full  knowledge  he  possessed  of  the 
rascality  of  that  priesthood,  which  will  stop  at  nothing  to 
carry  out  its  infernal  designs,  that  he  brought  upon  himself 
that  relentless  and  merciless  hatred  which  continued  until  it 
bore  fruit  in  the  then  near  future,  the  details  of  which  will 


be  found  in  another  chapter;  but  before  entering  upon  them 
we  will  direct  the  attention  of  our  readers  to  the  next  two 
chapters  following,  from  Father  Chiniquy  himself. 


[chapter  xlii  of  "fifty  two  years  in  the  CHURCH  OF  ROME," 


Public  Acts  of  Simony — Thefts  and  Brigandage  of  Bishop  O'Regan — 
General  Cry  of  Indignation— I  determine  to  resist  him  to  hie 
face— He  Employs  again  Spink,  to  send  me  to  Gaol,  and  he  fails — 
drags  me  as  a  Prisoner  to  Urbana  in  the  Spring  of  1856.  and  he 
fails  again — Abraham  Lincoln  Defends  Me— My  dear  Bible  becomes 
more  than  ever  my  Light  and  my  Counsellor. 

A  month  had  hardly  elapsed  since  the  ecclesiastical  re- 
treat, when  all  the  cities  of  Illinois  were  filled  with  the  most 
strange  and  humiliating  clamors  against  our  Bishop.  From 
Chicago  to  Cairo,  it  would  have  been  difficult  to  go  to  a 
single  town  without  hearing  from  the  lips  of  the  most 
respectable  people,  or  reading  in  big  letters  in  some  of 
the  most  influential  paper?,  that  Bishop  O'Began  was  a 
thief,  a  Simoniac,  a  perjurer,  or  even  something  worse. 
The  bitterest  complaints  were  crossing  each  other  over  the 
length  and  breadth  of  Illinois,  from  almost  every  congrega- 
tion. "  He  has  stolen  the  beautiful  and  costly  vestments  we 
bought  for  our  church!"  cried  the  French  Canadians  of  Chi- 
cago. "  He  has  swindled  us  out  of  a  fine  lot  given  us  to 
build  our  church,  and  sold  it  for  fifty  thousand  dollars,  and 
pocketed  the  money  for  his  own  private  purposes,  without 
giving  us  any  notice,"  complained  the  Germans.  "His 
thirst  for  money  is  so  great,"  said  the  whole  Catholic  peo- 
ple of  Illinois,  "  that  he  is  selling  even  the  bones  of  the 
dead  to  fill  his  treasury!" 

I  had  not  forgotten  the  bold  attempt  of  the  Bishop  to 
wrench  my  little  property  from  my  bands,  at  his  first  visit 
to  my  colony.  The  highway  thief  who  puts  the  dagger  on 
the  breast  of  the  traveler,  threatening  to  take  away  his  life 


if  he  does  not  give  him  his  purse,  does  not  look  more  in- 
famous to  his  victim  than  that  Bishop  appeared  to  me  that 
day.     But   my  hope   that   this  was  an  isolated  and  excep- 
tional case  in  the  life  of  my  superior,  and  I  did  not  whisper 
a  word  of  it  to  anybody.     I  began  to  think  differently,  how- 
ever, when  I  saw  the   numerous   articles   in   the   principal 
papers  of  the  State,  signed  with  the  most  respectable  names, 
accusing  him  of  theft,  Simony   and   lies.     My  hope  at  first 
was  that  there  were  many  exaggerations  in  these  reports; 
but  as  they  came  thicker  day  after  day,  I   thought  that  my 
duty  was  to  go  to  Chicago  and  see  by  myself  to  what  extent 
those  rumors  were   true.     I   went   directly   to   the  French 
Canadian  Church,  and  to  my  unspeakable  dismay,  I  found 
that  it   was  too   true  that  the   Bishop  had  stolen  the  fine 
church   vestments,  which  my  countrymen   had   bought  for 
their  own  priest  in  their  great  solemnities,  and  he  had  trans- 
ferred them   to  his  Cathedral  of  St.  Mary,  for  his  own  per- 
sonal use.     The  indignation  of  my  poor  countrymen  knew 
no  bounds.     It  was  really  deplorable  to  hear  with  what  su- 
preme  disgust   and   want   of  respect  they  were  speaking  of 
their  Bishop.     Unfortunately,  the   Germans   and  the  Irish 
were  still  ahead  of  them  in  their  unguarded,  disrespectful 
denunciations.     Several   were   speaking  of  prosecuting   the 
bishop^  before  the  civil  courts,  to  force  him  to  disgorge  what 
he   had   stolen.     And  it  was  with  the  utmost  difficulty  that 
I  succeeded  in  preventing  eome  of  them  from  mobbing  and 
insulting  him  publicly  in  the  streets,  and  even   in  his  own 
palace.     The  only  way  I  could  find  to  appease  them  was  to 
promise  that  I  would  speak  to  his  Lordship,  and  tell  him 
that  it  was   the  desire  of  my  countrymen   to   have   those 
church  vestments  restored  to  them. 

The  second  thing  I  did  was  to  go  to  the  cemetery,  to  see 
for  myself  to  what  txtent  it  was  true  or  not  the  Bishop  was 
selling  the  very  bones  of  his  dead  diocesans,  in  order  to  make 

On  my  way  to  the  Roman  Catholic  gra\eyard,  I  met  a 
great  number  of  cartloads  of  sand,  which,  I  was  told  by  the 
carters,  had  been  taken  from   the   cemetery;  but  I  did  not 


like  to  atop  them,  except  when  I  was  at  the  very  door  of  the 
consecrated  spot.  There  I  found  three  carters  which  were 
just  leaving  the  grounds.  I  asked,  and  obtained  from  them 
the  permission  to  search  in  the  sand  which  they  were  carry- 
ing, in  order  to  see  if  there  were  not  some  bones.  I  could 
not  find  any  in  the  first  cart,  and  my  hope  was  that  it  would 
be  the  same  with  the  two  others.  But,  to  my  horror  and 
shame,  I  found  the  inferior  jaw  of  a  child  in  the  second, 
and  part  of  the  bones  of  an  arm,  and  almost  the  whole  foot 
of  a  human  being,  iu  the  third  cart.  I  politely  requested 
the  carters  to  show  me  the  very  place  where  they  had  dug 
that  sand,  and  they  complied  with  my  prayer.  To  my  un- 
speakable regret  and  shame,  I  found  that  the  Bishop  had 
told  an  unmitigated  falsehood,  when,  to  appease  public  in- 
dignation against  his  sacrilegious  traffic,  he  had  published 
that  he  was  selling  only  the  sand  which  was  outside  the 
fence,  on  the  very  border  of  the  lake.  It  is  true,  that  to 
make  his  case  good,  he  had  ordered  the  old  fence  to  be 
taken  away,  in  order  to  make  a  new  one,  many  feet  inside  of 
the  first  one.  But  this  miserable  and  shameful  subterfuge 
rendered  his  crime  still  greater  than  it  had  at  first  appeared. 
What  added  to  the  gravity  of  that  public  iniquity  is,  that 
the  Bishop  of  Chicago  had  got  that  piece  of  land  from  the 
city  for  a  burial-ground,  only  after  they  had  made  a  solemn 
oath  to  use  it  only  for  burying  the  dead.  Every  load  of  that 
ground  sold,  then,  was  not  only  an  act  of  Simony,  but  was 
the  breaking  of  a  solemn  oath!  No  words  can  express  the 
shame  I  felt,  after  convincing  myself  of  the  correctness  of 
what  the  press  of  Chicago,  and  the  whole  State  of  Illinois, 
had  published  against  our  Bishop  about  this  sacrilegious 

Slowly  retracing  my  steps  to  the  city  from  the  cemetery, 
I  went  directly  to  the  Bishop  to  fulfill  the  promise  I  had 
made  to  the  French  Canadians,  to  try  to  obtain  the  restora- 
tion of  their  fine  church  vestments.  But  I  was  not  long 
with  him  without  seeing  that  I  would  gain  nothing  but  his 
enmity,  by  pleading  the  cause  of  my  poor  countrymen. 
However,  I  thought  my  duty  was  to  do  all  in  my  power  to 


open  the  eyes  of  the  Bishop  to  the  pit  he  was  digging  for  him- 
self and  for  us  and  all  Catholics  by  his  conduct.  "  My  Lord, ' ' 
I  said,  "I  will  not  surprise  your  Lordship  when  I  tell  you 
that  all  true  Catholics  of  Illinois  are  filled  with  sorrow  by 
the  articles  they  find  every  day  in  the  press  against  our 

"  Yes,  yes,"  he  abruptly  replied;  "  the  good  Catholics  must 
be  sad  indeed  to  read  such  disgusting  diatribes  against  their 
superior,  and  I  presume  you  are  one  of  those  who  are  sorry. 
But,  then,  why  do  you  not  prevent  your  insolent  and  infidel 
countrymen  from  writing  those  things?  I  see  that  a  great 
part  of  those  libels  are  signed  by  French  Canadians. " 

I  answered:  " It  is  to  try,  as  much  as  it  is  in  my  power,  to 
put  an  end  to  these  scandals  that  I  am  in  Chicago  to-day,  my 

"Very  well,  very  well,"  he  replied;  "  as  you  have  the  rep- 
utation of  having  a  great  influence  over  your  countrymen, 
make  use  of  that  influence  to  stop  them  in  their  rebellious 
conduct  against  me,  and  I  will  then  believe  that  you  are  a 
good  friend." 

I  answered:  "I  hope  to  succeed  in  what  your  Lordship 
wants  me  to  do.  But  there  are  two  things  to  be  done  in 
order  to  secure  my  success." 

"What  are"  they?"  quickly  asked  the  Bishop. 

"The  first  is,  that  your  Lordship  give  back  the  fine  church 
vestments  which  you  have  taken  from  the  French  Canadian 
congregation  of  Chicago;  the  second  is,  that  your  Lordship 
abstain  absolutely,  from  this  day,  to  sell  the  sand  of  the 
burial-ground,  which  covers  the  tombs  of  the  dead." 

"Without  answering  a  word,  the  Bishop  struck  his  fist  vio- 
lently on  the  table,  and  crossed  the  room  with  a  quiet  step 
two  or  three  times,  then  turning  towards  me  and  pointing 
his  finger  to  my  face,  he  exclaimed  in  an  indescribable  ac- 
cent of  rage,  "  Now  I  see  the  truth  of  what  Mr.  Spink  told 
me!  You  are  not  only  mjr  bitterest  enemy,  but  you  are  at 
the  head  of  my  enemies — you  take  sides  with  them  against 
me!  You  approve  of  their  rebellious  writings!  I  will  never 


give  baok  those  church  vestments.  They  are  mine,  as  the 
French  Canadian  Church  is  mine!  Do  you  not  know  that 
the  ground  on  which  the  churches  are  built,  as  well  as  the 
churches  themselves,  and  all  that  belongs  to  the  Church,  be- 
long to  the  Bishop?  Was  it  not  a  burning  shame  to  see 
such  fine  church  vestments'  in  a  poor,  miserable  church  of 
Chicago,  where  the  Bishop  of  that  important  city  was  cov- 
ered with  rags?  It  was  in  the  interest  of  episcopal  dignity 
that  I  ordered  those  rich  and  splendid  vestments,  which  are 
mine  by  the  law,  to  be  transferred  from  that  small  and  insig- 
nificant congregation  to  my  Cathedral  of  St.  Mary.  And  if 
you  had  an  ounce  of  respect  for  your  Bishop,  Mr.  Chiniquy, 
you  would  immediately  go  to  your  countrymen  and  put  a 
stop  to  their  murmurs  and  their  slanders  against  me,  by 
telling  them  simply  that  I  have  taken  what  was  mine  from 
that  church,  which  is  mine  also,  to  the  cathedral,  which  is 
altogether  mine.  Tell  your  countrymen  to  hold  their 
tongues,  respect  their  Bishop  when  he  is  in  the  right,  as  I 
am  to-day." 

I  had,  many  times,  considered  the  infamy  and  injustice  of 
the  law  which  the  Bishops  have  got  passed  all  over  the 
United  States,  making  every  one  of  them  a  corporation, 
with  the  right  of  possessing  personally  all  the  Church  prop- 
erties of  the  Roman  Catholics.  But  I  had  never  under- 
stood the  infamy  and  tyranny  of  that  law  so  clearly  as  in 
that  hour.  It  is  impossible  to  describe  with  ink  and  paper 
the  air  of  pride  and  contempt  with  which  that  Bishop  in 
effect  told  me,  "All  those  things  are  mine,  I  do  what  I 
please  with  them.  You  must  be  mute  and  silent  when  I 
take  them  away  from  your  hands.  It  is  against  God  him- 
self that  you  rebel,  when  you  refuse  me  the  right  of  dis- 
possessing you  of  all  those  properties  which  you  have  pur- 
chased with  your  own  money,  and  which  have  not  cost  me  a 

In  that  moment  I  felt  that  the  law,  which  makes  every 
Bishop  the  only  master  and  proprietor  of  all  the  religious 
goods,  houses,  churches,  lands  and  money  of  their  people 


as  Catholics,  is  simply  diabolical,  and  that  the  church 
which  sanctions  such  a  law  is  anti-Christian.  Though  it 
was  at  the  risk  and  peril  of  everything  dear  to  me  that  I 
should  openly  protest  against  *hat  unjust  law,  there  was  no 
help,  for  I  felt  constrained  to  do  so  with  all  the  energy  I 

"I  answered:  "My  Lord,  I  confess  that  this  is  the  law 
in  the  United  States;  but  this  is  a  human  law,  directly  opposed 
to  the  Gospel.  I  do  not  find  a  single  word  in  the  Gospel 
which  gives  such  a  power  to  the  Bishop.  Such  a  power 
is  an  abusive,  not  a  Divine  power,  which  will,  sooner  or 
later,  destroy  our  Holy  Church  in  the  United  States,  as  it 
has  already  mortally  wounded  it  in  Great  Britain,  France 
and  many  other  places.  When  Christ  said  in  the  Holy  Gos- 
pel, that  he  nad  not  enough  of  ground  to  lay  his  head,  he 
condemned  in  advance  the  pretentions  of  the  Bishops  who 
lay  their  hands  on  our  church  properties  as  their  own.  Such 
a  claim  is  a  usurpation,  and  not  a  right,  my  Lord.  Our 
Saviour,  Jesus  Christ,  protested  against  that  usurpation, 
when  asked  by  a  young  man  to  meddle  in  his  temporal 
affairs  with  his  brothers;  he  answered  that  'He  had  not 
received  such  a  power.'  The  Gospel  is  a  long  protest 
against  that  usurpation.  In  every  page  it  tells  us  that  the 
Kingdom  of  Christ  is  not  of  this  world.  I  have  myself 
given  fifty  dollars  to  help  my  countrymen  to  buy  those  fine 
church  vestments.     They  belong  to  them,  not  to  you!" 

My  words,  uttered  with  an  expression  of  firmness  which 
the  Bishop  had  not  seen  in  any  of  his  priests,  fell  upon  him 
at  first  as  an  electric  shock.  They  so  puzzled  him  that  he 
looked  at  me  a  moment  as  if  he  wanted  to  see  whether  it 
were  a  dream  or  a  reality,  that  one  of  his  priests  had  the 
audacity  to  hold  such  language  in  his  presence.  But,  re- 
covering soon  from  his  stupor,  he  interrupted  me  by  striking 
his  fist  again  on  the  table,  and  saying  with  anger:  "  You  are 
half  a  Protestant,  your  words  smell  of  Protestantism.  The 
Gospel!  the  Gospel!  that  is  your  great  power  of  strength 
against  the  laws  and   regulations  of  our  Holy  Church!    If 


you  think,  Mr.  Chiniquy,  that  you  will  frighten  me  with 
your  big  words  about  the  Gospel !  you  will  see  your  mis- 
take at  your  own  expense.  I  will  make  you  remember  that 
it  is  the  '  Church '  you  must  obey,  and  it  is  through  your 
Bishop  that  the  Church  rules  you!" 

"My  Lord, "  I  answered,  "I  want  to  obey  the  Church; 
but  it  is  a  Church  founded  on  the  Gospel;  a  Church  that 
respects  and  follows  the  Gospel,  that  I  want  to  obey." 

These  words  threw  him  in  a  real  fit  of  rage.  He  an- 
swered: "I  am  too  busy  to  hear  your  impertinent  bab- 
blings any  longer.  Please  let  me  alone;  and  remember 
that  you  will  soon  hear  from  me  again,  if  you  cannot  teach 
your  people  to  respect  and  obey  their  superior." 

The  Bishop  kept  his  promise.  I  heard  of  him  very  soon 
after,  when  his  agent,  Peter  Spink,  dragged  me  again  a 
prisoner  before  the  criminal  court  of  Kankakee,  accusing 
me  falsely  of  crimes  which  his  malice  alone  could  have  in- 
vented! My  Lord  O'Kegan  had  determined  to  interdict  me; 
but  not  being  able  to  find  any  cause  in  my  private  or  public 
life  as  a  priest  to  ground  such  a  sentence,  he  had  pressed 
that  land  speculator  Spink  to  prosecute  me  again,  promising 
to  base  his  sentence  of  interdict  on  the  condemnation  which 
he  had  been  told  would  be  passed  against  me  by  the  criminal 
court  of  Kankakee.  But  the  Bishop,  with  Peter  Spink, 
were'  again  to  be  disappointed,  for  the  verdict  of  the  court 
given  the  thirteenth  of  November,  eighteen  hundred  and 
fifty-five  (1855)  was  again  in  my  favor. 

My  heart  filled  with  joy  at  this  new  great  victory  my  God 
had  given  me  over  my  merciless  persecutors.  I  was  bless- 
ing Him  when  my  two  lawyers,  Messrs.  Osgood  and  Paddock, 
came  to  me  and  said:  "Our  victory,  though  great,  is  not  so 
decisive  as  we  expected,  for  Mr.  Spink  has  just  made  an 
oath  that  he  has  no  confidence  in  this  Kankakee  court,  and 
he  has  appealed,  by  a  change  of  venue,  to  the  court  at  Ur- 
bana,  in  Champaign  County.  We  are  sorry  that  we  have 
to  tell  you  that  you  must  remain  a  prisoner,  under  bail,  in 
the  hand  of  the  Sheriff,  who  is  bound  to  deliver  you  to  the 
Sheriff  of  Urbana,  the  nineteenth  of  May,  next  Spring. " 


I  nearly  fainted  when  I  heard  this.  The  ignominy  of  be- 
ing again  in  hands  of  the  Sheriff  for  so  long  a  time — the 
enormous  expense,  far  beyond  my  means,  to  bring  my 
fifteen  or  twenty  witnesses  to  such  a  long  distance — nearly 
one  hundred  miles;  the  new  oceans  of  insults,  false  accusa- 
tions, perjuries  with  which  my  enemies  were  to  overwhelm 
me  again,  and  the  new  risk  of  being  condemned,  though 
innocent,  at  that  distant  court — all  those  things  crowded  in 
my  mind  to  crush  me'  down.  For  a  few  minutes  I  was 
obliged  to  sit,  for  I  would  surely  have  fallen  to  the  ground 
had  I  continued  to  stand  on  my  feet.  A  kind  friend  had  to 
bring  me  some  water  and  wash  my  forehead  to  prevent  me 
from  fainting.  It  seemed  to  me  for  a  moment  that  my  God 
had  forsaken  me,  and  that  He  was  to  let  me  fall  powerless 
into  the  hands  of  my  foes.  But  I  was  mistaken.  That  mer- 
ciful God  was  near  me  in  that  dark  hour  to  give  me  one  of 
the  marvelous  proofs  of  His  paternal  and  loving  care. 

The  very  moment  I  was  leaving  the  court,  with  a  heavy 
heart,  a  gentleman,  a  stranger,  came  tome  and  said:  "I  have 
followed  your  suit  from  the  beginning.  It  is  more  formida- 
ble than  you  suspect.  Your  persecutor,  Spink,  is  only  an 
instrument  in  the  hands  of  the  Bishop.  The  real  perse- 
cutor is  the  land-shark  who  is  at  the  head  of  the  diocese, 
and  who  is  destroying  our  holy  religion  by  his  private  and 
public  scandals.  As  you  are  the  only  one  among  his  priests 
who  dare  to  resist  him,  he  is  determined  to  get  rid  of  you; 
he  will  expend  all  his  treasures  and  use  the  almost  irresistible 
influence  of  his  position  to  crush  yon  down. 

"  The  misfortune  for  you  is,  that  when  you  fight  a  Bishop,, 
you  fight  all  the  Bishops  of  the  world.  They  will  unite  all 
their  treasures  and  influence  to  Bishop  0 'Regan's  to  silence 
you,  though  they  hate  and  despise  him.  There  was  no  dan- 
ger of  any  verdict  against  you  in  this  part  of  Illinois,  where 
you  are  too  well  known  for  the  perjured  witnesses  they  have 
brought  to  influence  your  judges.  But  when  you  are  among 
strangers,  mind  what  I  tell  you,  the  false  oaths  of  your  ene- 
mies may  be  accepted  as  gospel  truths  by  the  jury,  and  then, 
though  innocent,  you  are  lost.     Though  your  two  lawyers 


are  expert  men,  you  will  want  something  better  at  Urbana. 
Try  to  secure  the  services  of  Abraham  Lincoln  of  Springfield, 
If  that  man  defends  you,  you  will  surely  come  out  victorious 
from  this  deadly  conflict." 

I  answered:  "I  am  much  obliged  to  you  for  your  sympa- 
thetic words;  but  would  you  please  allow  me  to  ask  your 

"  Be  kind  enough  to  let  me  keep  my  incognito  here,"  he 
answered;  "  the  only  thing  I  can  say  is,  that  I  am  a  Catholic 
like  you,  and  one  who,  like  you,  cannot  bear  any  longer  the 
tyranny  of  our  American  Bishops.  With  many  others,  I 
look  to  you  as  our  deliverer,  and  for  that  reason  I  advise  you 
to  engage  the  services  of  Abraham  Lincoln" 

"But,"  I  replied,  "who  is  that  Abraham  Lincoln?  I 
never  heard  of  that  man  before." 

He  answered  me:  "Abraham  Lincoln  is  the  best  lawyer  and 
the  most  honest  man  in  Illinois." 

I  went  immediately  with  that  stranger  to  my  two  lawyers, 
who  were  consulting  with  each  other  only  a  few  steps  dis- 
tant, and  asked  them  if  they  would  have  any  objection  that 
I  should  ask  the  services  of  Abraham  Lincoln  to  help  them 
to  defend  me  at  Urbana. 

They  both  answered:  "  Oh!  if  you  can  secure  the  services 
of  Abraham  Lincoln,  by  all  means  do  it;  we  know  him  well. 
He  is  one  of  the  best  lawyers  and  one  of  the  most  honest  men  we 
have  in  our  State." 

Without  losing  a  moment,  I  went  to  the  telegraph  office 
with  that  stranger,  and  I  telegraphed  to  Abraham  Lincoln, 
to  ask  him  if  he  would  defend  my  honor  and  my  life  (though 
I  was  a  stranger  to  him)  at  the  next  May  term  of  the  court 
of  Urbana. 

About  twenty  minutes  later  I  received  the  answer:  "  Yes,  I 
loill  defend  your  honor  and  your  life  at  the  next  May  term  of  the 
court  of  Urbana.  A.  Lincoln." 

My  unknown  friend  then  paid  the  telegraph  operator, 
pressed  my  hand,  and  said:  "May  God  bless  and  help  you, 
dear  Father  Chiniquy;  continue  to  fight  fearlessly  against 
our  mitered  tyrants,  and  God  will  help  you  to  the  end."     He 


then  took  a  train  to  go  north,  and  soon  disappeared,  as  a 
vision  from  heaven.  I  have  never  seen  him  since,  though  I 
have  not  let  a  day  pass  without  asking  my  God  to  bless  him. 
Two  or  three  minutes  later,  Spink  came  to  the  telegraph 
office  to  telegraph  to  Lincoln,  asking  his  services  at  the  next 
term  of  the  court  at  Urbana,  but  it  was  too  late! 

Before  being  dragged  to  Urbana,  I  had  to  renew  the  Easter 
(1856),  the  oil  which  is  used  for  the  sick  in  the  ceremony 
which  the  Church  of  Rome  calls  the  Sacrament  of  Extreme 
Unction,  and  in   the   baptism  of  the  children.     I  sent  my 
little  silver  box  to  the  Bishop  by  a  respectable  young  mer- 
chant of  my  colony  called  Dorion;  but   he  brought  it  back 
without  a  drop  of  oil,  with  a  most  abusing  letter  from  the 
Bishop,  for  my  not  having   sent  five  dollars  to  pay  for  the 
holy  oil.     It  was  just  what  I  expected.     I  knew  that  it  was 
his  use   to   make   his  priests   pay  five  dollars  for  that  oil, 
which  is  not  worth  more  than  two  or  three  cents.     This  act 
of  my  Bishop  was  one  of  the  evident  cases  of  simony  of 
which  he  was  guilty  every  day.    I  took  his  letter  with  my 
little  silver  box   to  the  Archbishop  of  St.  Louis,  my  Lord 
Kenrick,  before  whom   I  brought  my  complaint  against  the 
Bishop  of  Chicago,  the   9th   April,    1856.     That   high   dig- 
nitary told  me  that  many  priests  of  the  Diocese  of  Chi- 
cago had  already  brought  the  same  complaints  before  himf 
and  exposed  the  infamous  conduct  of  their  Bishop.     He 
agreed  with  me  that  the  rapacity  of  Bishop  O 'Regan,  his 
thefts,  his  lies  and  his  acts  of  simony  were  public  and  intol- 
erable, but  he  had  no  remedy  for  them.    He  said:  "The  only 
thing  I  advise  you  to  do  i?,  to  write  to  the  Pope  directly — 
prove  your  charges  against  that  guilty  Bishop  as  clearly  as 
possible.     I  will  myself  write  to  His  Holiness,  to  corrob- 
orate  all   you   have   told  me,  for   I   know  it  is  true.     My 
hope  is  that  it  will  attract  the  attention  of  the  Pope.     He 
will  probably  send  some  one  from  Rome  to  make  an  in- 
quiry, and  then  that  wicked  man  will  be  forced  to  offer  his 
resignation.     If   you  succeed    as   I   hope  in  your  praise- 
worthy efforts  to   put   an  end   to  such  scandals,  you  will 
have  well  deserved  the  gratitude  of  the  whole  Church,  for 


that  unprincipled  dignitary  is  the  cause  that  our  holy  relig- 
ion is  not  only  losing  her  prestige  in  the  United  States,  but 
is  becoming  an  object  of  contempt  wherever  these  public 
crimes  are  known." 

I  was,  however,  forced  to  postpone  my  writing  to  the 
Pope,  for  a  few  days  after  my  coming  from  St.  Louis  to  my 
colony  I  had  to  deliver  myself  again  into  the  hands  of  the 
Sheriff  of  Kakakee,  who  was  obliged  by  Spink  to  take  me 
prisoner  and  deliver  me  as  a  criminal  into  the  hands  of  the 
Sheriff  of  Champaign  County,  the  19th  of  May,  1856. 

It  was  then  that  I  met  Mr.  Abraham  Lincoln  for  the  first 
time.  He  was  a  giant  in  stature,  but  I  found  him  still  more  a 
giant  in  the  noble  qualities  of  his  mind  and  his  heart.  It 
was  impossible  to  converse  five  minutes  with  him  without 
loving  him.  There  was  such  an  expression  of  kindness  and 
honesty  in  that  face,  and  such  an  attractive  magnetism  in 
the  man,  that  after  a  few  moments'  conversation  one  felt  as 
tied  to  him  by  all  the  noblest  affections  of  the  heart. 

When  pressing  my  hand,  he  told  me:  "You  were  mis- 
taken when  you  telegraphed  that  you  were  unknown  to  me. 
I  know  you  by  reputation,  as  the  stern  opponent  of  the 
tyranny  of  your  Bishop  and  the  fearless  protector  of  your 
countrymen  in  Illinois.  I  have  heard  much  of  you  from  two 
friends,  and  last  night  your  lawyers,  Messrs.  Osgood  and 
Paddock,  have  acquainted  me  with  the  fact  that  your  Bishop 
employs  some  of  his  tools  to  get  rid  of  you.  I  hope  it 
will  be  an  easy  thing  to  defeat  his  projects  and  protect  you 
against  his  machinations." 

He  had  then  asked  me  how  I  had  been  induced  to  desire 
his  services.  I  answered  by  giving  him  the  story  of  that 
unknown  friend,  who  had  advised  me  to  have  Mr.  Abraham 
Lincoln  for  one  of  my  lawyers,  for  the  reason  that  "he  was 
the  best  lawyer  and  the  most  honest  man  in  Illinois." 

He  smiled  at  my  answer,  with  that  inimitable  and  unique 
smile  which  we  may  call  the  "Lincoln  smile,"  and  he  re- 
plied: "That  unknown  friend  would  probably  have  been 
more  correct  had  he  told  you  that  Abraham  Lincoln  was 
the  ugliest  lawyer  of  the  country,"  and  he  laughed  outright. 


I  spent  six  long  days  at  Urbana  as  a  criminal,  in  the  hands 
of  the  Sheriff,  at  the  feet  of  my  jadges.  During  the  greater 
part  of  the  time  all  that  human  language  can  express  of 
abuse  and  insult  was  heaped  on  my  poor  head.  God  only 
knows  what  I  suffered  in  Ihose  days.  But  I  was  providen- 
tially surrounded  as  by  a  strong  wall  when  I  had  Abraham 
Lincoln  for  my  defense,  "  the  best  lawyer  and  the  most 
honest  man  of  Illinois,"  and  the  learned  and  honest  David 
Davis  for  my  Judge,  the  last  Vice-President  of  the  United 
States,  and  the  first  its  most  honored  President, 

I  never  heard  anything  like  the  eloquence  of  Abraham 
Lincoln  when  he  demolished  the  testimonies  of  the  two  per- 
jured priests,  Lebel  and  Carthumel,  who,  with  ten  other 
false  witnesses,  had  sworn  against  me.  I  would  have  surely 
been  declared  innocent  after  that  eloquent  address,  and  the 
charge  of  the  learned  Judge  Davis,  had  not  my  lawyer  by  a 
sad  blunder  left  a  Boman  Catholic  on  the  jury.  Of  course, 
that  Irish  Koman  Catholic  wanted  to  condemn  me,  when  the 
eleven  intelligent  and  honest  Protestants  were  unanimous  in 
voting  "Not  guilty." 

The  Court  having,  at  last,  found  that  it  was  impossible  to 
persuade  the  jury  to  give  a  unanimous -verdict,  discharged 
them.  But  Spink  again  forced  the  Sheriff  to  keep  me  pris- 
oner, by  obtaining  from  the  Court  the  permission  to  begin 
the  prosecution,  de  nova,  at  the  term  of  the  Fall,  the  19th  of 
October,  1856. 

Humanly  speaking,  I  would  have  been  one  of  the  most 
miserable  of  men,  had  I  not  my  dear  Bible,  which  I  was 
meditating  and  studying  day  and  night  in  those  dark  days 
of  trial. 

But  though  I  was  still  in  the  desolate  wilderness,  far  away 
yet  from  the  promised  land,  my  Heavenly  Father  never  for- 
sook me.  He  many  times  let  the  sweet  manna  fall  from 
heaven  to  feed  my  desponding  soul  and  cheer  my  fainting 
heart.  More  than  once  I  was  fainting  with  spiritual  thirst. 
He  brought  me  near  the  Rock  from  the  side  of  which  the 
living  waters  were  gushing  to  refresh  and  renew  my  strength 
and  courage. 


Though  the  world  did  not  suspect  it,  I  knew  from  the  be- 
ginning that  all  my  tribulations  were  coming  from  my  un- 
conquerable attachment  and  unfaltering  love  and  respect  for 
the  Bible  as  the  root  and  source  of  every  truth  given  by 
God  to  man,  and  I  felt  assured  that  my  God  knew  it  also. 
That  assurance  supported  my  courage  in  the  conflict.  Every 
day  my  Bible  was  becoming  dearer  to  me.  I  was  then  trying 
to  walk  in  its  marvelous  light,  and  from  its  divine  teachings 
I  wanted  to  learn  my  duties  and  my  rights.  I  like  to  ac- 
knowledge that  it  was  the  Bible  which  gave  me  the  power 
and  the  wisdom  I  was  in  need  of,  fearlessly  to  face  so  many 
faceB.  That  power  and  wisdom  I  felt  were  mine.  My  dear 
Bible  enabled  me  to  remain  calm  in  the  very  lion's  den,  and 
it  gave  me  from  the  beginning  of  that  terrible  conflict  the 
assurance  of  the  filial  victory,  for  every  time  I  bathed  my 
soul  in  its  divine  light  I  heard  my  merciful  Heavenly  Fath- 
er's voice,  "Fear  not,  I  am  with  thee! 




Address  from  my  People,  asking  me  to  remain— Address  of  the  People 
to  the  Bishop— I  am  again  dragged  as  a  Prisoner  by  the  Sheriff  to 
Urbana — Perjury  of  the  Priest  LeBelle— Abraham  Lincoln's  anxiety 
about  the  Issue  of  the  Prosecution— My  distress— Night  of  desola 
tion— The  rescue — Miss  Philomene  Moffat  sent  by  God  to  save  me— 
LeBelle's  confession  and  distress— Spink  withdraws  his  suit — My 
innocence  acknowledged— Noble  words  and  conduct  of  Abraham 
Lincoln— The  oath  of  Miss  Philomene  Moffat. 

The  Sabbath  afternoon  after  the  three  drunken  priests 
nailed  their  unsigned,  unsealed,  untestified  and  consequently 
null  sentence  of  excommunication  to  the  door  of  our  chapel, 
the  people  had  gathered  from  every  part  of  our  colony  into 
the  large  hall  of  the  court-house  of  Kankakee  City  to  hear 
several  addresses  on  their  duties  of  the  day,  and  they  unani- 
mously passed  the  following  resolution : 


"Resolved.  That  we,  French  Canadians  of  the  County  of 
Kankakee,  do  hereby  decide  to  give  our  moral  support  to 
Rev.  C.  Chiniqny,  in  the  persecution  now  exerted  against 
him  by  the  Bishop  of  Chicago,  in  violation  of  the  laws  of 
the  Church,  expressed  and  sanctioned  by  the  Councils." 

After  this  resolution  had  been  voted,  Mr.  Bechard,  who  is 
now  one  of  the  principal  members  of  the  Parliament  of 
Canada,  and  who  was  then  a  merchant  in  Kankakee  City, 
presented  to  me  the  following  address,  which  had  also  been 
unanimously  voted  by  the  people: 

11  Dear  and  Beloved  Pastor  :  For  several  years  we  have 
been  witnesses  of  the  persecutions  of  which  you  are  the  sub- 
ject, on  the  part  of  the  bad  priests,  your  neighbors,  and  on 
the  part  of  the  unworthy  Bishop  of  Chicago;  but  we  also 
have  been  the  witnesses  of  your  sacradotal  virtues — of  your 
forbearance  or  their  caluminous  blows — and  our  respect  and 
affection  for  your  person  has  but  increased  at  the  sight  of  all 
those  trials. 

"We  know  that  you  are  persecuted,  not  only  because  you 
are  a  Canadian  priest,  and  that  you  like  us,  but  also  because 
you  do  us  good  in  making  a  sacrifice  of  your  own  private 
property  to  build  school -houses  and  to  feed  our  teachers  at 
your  own  table.  We  know  that  the  Bishop  of  Chicago,  who 
resembles  more  an  angry  wolf  than  a  pastor  of  the  Church, 
having  destroyed  the  prosperous  congregation  of  Chicago 
by  taking  away  from  them  their  splendid  church,  which  they 
had  built  at  the  cost  of  many  sacrifices,  and  giving  it  to 
the  Irish  population,  and  having  discouraged  the  worthy 
population  of  Bourbonnois  Grove  in  forcing  on  them  drunken 
and  scandalous  priests,  wants  to  take  you  away  from  among 
us,  to  please  Spink,  the  greatest  enemy  of  the  French  popu- 
lation. They  even  say  that  the  Bishop,  carrying  iniquity  in 
its  extreme  bounds,  wanted  to  interdict  you.  Bat  as  our 
Church  cannot  and  is  not  willing  to  sanction  evil  and 
calumny,  we  know  that  all  those  interdicts,  based  on  false- 
hoods and  spite,  are  null  and  void. 

"We  therefore  solicit  you  not  to  give  way  in  presence  of 


the  perfidious  plots  of  your  enemies  and  not  to  leave  us. 
Stay  among  us  as  our  pastor  and  our  father,  and  we  sol- 
emnly promise  to  sustain  you  in  all  your  hardships  to  the 
end,  and  to  defend  you  against  our  enemies.  Stay  among 
us,  to  instruct  us  in  our  duties  by  your  eloquent  speeches, 
and  to  enlighten  us  by  your  pious  examples.  Stay  among 
us,  to  guard  us  against  the  perfidious  designs  of  the  Bishop 
of  Chicago,  who  wants  to  discourage  and  destroy  our  pros- 
perous colony,  as  he  has  already  discouraged  and  destroyed 
other  congregations  of  the  French  Canadians,  by  leaving 
them  without  a  pastor  or  by  forcing  on  them  unworthy 

That  stern  and  unanimous  determination  of  my  country- 
men to  stand  by  me  in  the  impending  struggle  is  one  of  the 
greatest  blessings  which  God  has  ever  given  me.  It  filled 
me  with  a  courage  which  nothing  could  hereafter  shake. 
But  the  people  of  St.  Anne  did  not  think  that  it  was 
enough  to  show  to  the  Bishop  that  nothing  could  ever  shake 
the  resolution  they  had  taken  to  live  and  die  free  men. 
They  gathered  in  a  public  and  immense  meeting  on  the  Sab- 
bath after  the  sham  excommunication,  to  adopt  the  following 
address  to  the  Bishop  of  Chicago,  a  copy  of  which  was  sent 
to  every  Bishop  of  the  United  States  and  Canada  and  to 
Pope  Pius  IX  : 

"To  His  Lordship,  Anthony  O'Reoan,  Bishop  of  Chi- 
cago :  We,  the  undersigned,  inhabitants  of  the  parish  of  St. 
Anne,  Beaver  settlement,  seeing  with  sorrow  that  you  have 
discarded  our  humble  request,  which  we  have  sent  you  by 
the  four  delegates,  and  have  persisted  in  trying  to  drive 
away  our  honest  and  worthy  priest,  who  has  edified  us  in 
all  circumstances  by  his  public  and  religious  conduct,  and 
having,  contrary  to  the  rules  of  our  Holy  Church  and  com- 
mon sense,  struck  our  worthy  pastor,  Mr.  Chiniquy,  with 
excommunication,  having  caused  him  to  be  announced  as  a 
schismatic  priest,  and  having  forbidden  us  to  communicate 
with  him  in  religious  matters,  are  hereby  protesting  against 
the  unjust  and  iniquitous  manner  in  which  you  have  struck 


him,  refusing  him  the  privilege  of  justifying  himself  and 
proving  his  innocence. 

"  Consequently,  we  declare  that  we  are  ready  at  all  times 
as  good  Catholics,  to  obey  all  your  orders  and  ordinances 
that  are  in  accordance  with  the  laws  of  the  Gospel  and  the 
Church,  but  that  we  are  not  willing  to  follow  you  in  all  your 
errors  of  judgments,  in  your  iu justices  and  covetous  ca- 
prices. Telling  you,  as  St.  Jerome  wrote  to  his  Bishop, 
that  as  long  as  you  will  treat  us  as  your  children,  we  will 
obey  you  as  a  father;  but  as  long  as  you  will  treat  us  as  our 
master,  we  shall  cease  to  consider  you  as  our  father.  Con- 
sidering Mr.  Chiniquy  as  a  good  and  virtuous  priest,  worthy 
of  the  place  he  occupies,  and  pos3essing  as  yet  all  his  sacra- 
dotal  powers,  in  spite  of  your  null  and  ridiculous  sentence,  we 
have  unanimously  decided  to  keep  him  among  us  as  our  pas- 
tor; therefore  praying  your  Lordship  not  to  put  yourself  to 
the  trouble  of  seeking  another  priest  for  us.  More  yet :  we 
have  unanimously  decided  to  sustain  him  and  furnish  him 
the  means  to  go  as  far  as  Home,  if  he  cannot  have  justice  in 

"We  further  declare:  that  it  has  been  dishonorable  and 
shameful  for  our  Bishop  and  for  our  holy  religion  to  have 
seen,  coming  under  the  walls  of  our  chapel,  bringing  the 
orders  of  the  Prince  of  the  Church  of  a  representative  of 
Christ,  three  men  covered  with  their  sacradotal  garments, 
having  their  tongues  half  paralyzed  by  the  effects  of  brandy, 
and  who,  turning  their  backs  to  the  church,  went  in  the 
house  and  barn  of  one  of  our  settlers  and  there  emptied 
their  bottles.  Then  from  there,  taking  their  seats  in  their 
buggies,  went  towards  the  settlement  of  L'Erable,  singing 
drunken  songs  and  hallooing  like  wild  Indians.  Will  your 
Lordship  be  influenced  by  such  a  set  of  men,  who  seem 
to  have  for  their  mission  to  degrade  the  sacrados  and  Cathol- 

"We  conclude,  in  hoping  that  your  Lordship  will  not  per- 
sist in  your  decision,  given  in  a  moment  of  madness  and 
spite;  that  you  will  reconsider  your  acts,  and  that  you  will  re- 
tract your  unjust,  null  and  ridiculous  excommunication,  and 


by  these  means  avoid  the  scandal  of  which  your  precipitation 
is  the  cause.  We  then  hope  that,  changing  your  determina- 
tion, you  will  work  to  the  welfare  of  our  holy  religion,  and 
not  to  its  degradation,  in  which  your  intolerant  conduct 
would  lead  us,  and  that  you  will  not  persist  in  trying  to 
drive  our  worthy  pastor,  Rev.  Charles  Chiniquy,  from  the 
flourishing  colony  that  he  has  founded  at  the  cost  of  the 
abandonment  of  bis  native  land,  uf  the  sacrifice  of  the  high 
position  he  had  in  Canada. ;  that  you  will  bring  peace  be- 
tween you  and  us,  that  we  shall  have  in  the  kind  Bishop  of 
Chicago  not  a  tyrant,  but  a  father,  and  that  you  will  have  in 
us,  not  rebels,  but  faithful  children,  who  will  help  you  to 
embellish  and  make  your  Christianity  by  our  virtues  and 
our  good  examples.  Subscribing  ourselves  the  obedient 
children  of  the  Church. 

"Theopile  Dokien,       J.  B.  Lemoine,  N.  P., 
"  Det.  Vaniee,  Oliver  Senechall, 

"J.  B.  Belangek,  Basilique  Allair, 

"  Camile  Betourney,    Michel  Allain, 
"Stan'las  Gagne,         Joseph  Grisi, 
"Antoine  Allain,  Joseph  Allard, 

"  And  five  hundred  others." 

This  address,  singed  by  more  than  five  hundred  men, 
all  heads  of  families,  and  reproduced  by  almost  the  whole 
press  of  the  United  States,  fell  as  a  thunderclap  on  the 
head  of  the  heartless  destroyer  of  our  people.  But  it  did 
not  change  his  destructive  plans.  It  had  just  the  contrary 
effect.  As  a  tiger,  mortally  wounded  by  the  sure  shots  cf 
the  hunters,  he  filled  the  country  with  his  roaring,  hoping 
to  frighten  us  by  his  new  denunciations.  He  published  tho 
most  lying  stories  to  explain  his  conduct,  and  to  s-how  the 
world  that  he  had  good  reasons  for  destroying  the  French 
congregation  of  Chicago,  and  trying  the  same  experiment  on 
St.  Anne. 

In  order  to  refute  his  false  statements,  and  show  more 
clearly  to  the  whole  world  the  reasons  I  had,  as  a  Catholic 
priest,  to  resist  him,  I  addressed  the  following  letter  to  his 


"St.  Anne,  Kankakee  Coonty,  III.,  \ 
Sept.  25,  1856.  J 

"Kt.  Rev'd  O 'Regan  :  You  seem  to  be  surprised  that  I 
have  oflered  the  holy  sacrifice  of  Mass  since  our  last  inter- 
view.    Here  are  some  of  my  reasons  for  so  doing. 

"  1st.  You  have  not  suspended  me;  far  from  it,  you  have 
given  me  fifteen  days  to  consider  what  I  should  do,  threaten- 
ing only  to  interdict  me  after  that  time,  if  I  would  not  obey 
your  orders. 

"2d.  If  you  have  been  so  ill-advised  as  to  suspend  me, 
for  the  crime  of  telling  you  that  my  intention  was  to  live  the 
life  of  a  retired  priest  in  my  little  colony,  sooner  than  to  be 
exiled  at  my  age,  your  sentence  is  ridiculous  and  null;  and 
if  you  were  as  expert  in  the  pure  Canonica  as  in  the  art  of 
pocketing  our  money,  you  would  know  that  you  are  yourself 
suspended  ipso  facto  for  a  year,  and  that  I  have  nothing  to 
fear  or  to  expect  from  you  now. 

"3d.  When  I  bowed  down  before  the  altar  of  Jesus 
Christ,  twenty-four  years  ago,  to  receive  the  priesthood,  my 
intention  was  to  be  the  minister  of  the  Catholic  Church,  but 
not  a  slave  of  a  lawless  tyrant. 

"  4th.  Remember  the  famous  words  of  Tertullian,  *  Nimia 
potestas,  nulla  potestas,'  for  the  sake  of  peace,  I  have,  with 
many  others,  tolerated  your  despotism  till  now;  but  my 
patience  is  at  an  end,  and  for  the  sake  of  our  Holy  Church, 
which  you  are  destroying,  I  am  determined  with  many  to 
oppose  an  insurmountable  wall  to  your  tyranny. 

"5th.  I  did  not  come  here,  you  know  well,  as  an  ordinary 
missionary;  but  I  got  from  your  predecessor  the  permission 
to  form  a  colony  of  my  emigrating  countrymen.  I  was  not 
sent  here  in  1851  to  take  care  of  any  congregation.  It  was 
a  complete  wilderness;  but  I  was  sent  to  form  a  colony  of 
Catholics.  I  planted  my  cross  in  a  wilderness.  In  a  great 
part  with  my  own  money,  I  have  built  a  chapel,  a  college 
and  a  female  academy.  I  have  called  from  everywhere  my 
countrymen — nine-tenths  of  them  came  here  only  to  live 
with  me,  and  because  I  had'the  pledged  word  of  my  Bishop 
tokdo  that  work.    AndJ  as  long  as  I  live  the  life  of  a  good 


priest  I   deny  you  the  right  to  forbid  me  to  remain  in  my 
colony,  which  wants  my  help  and  my  presence. 

"6th.  You  have  never  shown  me  your  authority  (but 
once)  except  in  the  most  tyrannical  way.  But  now,  seeing 
that  the  more  humble  I  am  before  you  the  more  insolent 
you  grow,  I  have  taken  the  resolution  to  stand  by  my 
right  as  a  Catholic  priest  and  as  an  American  citizen. 

"7th.  You  remember,  that  in  our  second  interview  you 
forbade  me  to  have  the  good  preceptors  we  have  now  for 
our  children,  and  you  turned  into  ridicule  the  idea  I  had  to 
call  them  from  Canada.  Was  that  the  act  of  a  Bishop  or  of 
a  mean  despot? 

"8th.  A  few  days  after  you  ordered  me  to  live  on  good 
terms  with  R.  R.  LeBelle  and  Carthavel,  though  you  were 
well  acquainted  with  their  scandalous  lives,  and  twice 
you  threatened  me  with  suspension  for  refusing  to  become 
the  friend  of  those  two  rogues!  Was  that  the  deed  of  a 
Bishop?  And  you  have  so  much  made  a  fool  of  yourself 
before  the  "four  gentlemen  I  sent  to  you  to  be  the  witnesses 
of  your  iniquity  and  my  innocence,  that  you  have  acknowl- 
edged before  them  that  one  of  your  principal  reasons  for 
turning  me  out  of  my  colony  was,  that  I  had  not  been  able 
to  keep  peace  with  three  priests  whom  you  acknowledged  to 
to  be  depraved  and  unworthy  priests!  Is  not  that  surpass- 
ing wickedness  and  tyranny  anything  recorded  in  the  black- 
est pages  of  the  n-ost  daring  tyrants?  You  want  to  punish 
by  exile  a  gentleman  and  a  good  priest,  because  he  cannot 
agree  to  become  the  friend  of  three  public  rogues!  I  thank 
you,  Bishop  O 'Regan,  to  have  made  that  public  confession 
in  the  presence  of  unimpeachable  witnesses.  I  do  not  want 
to  advise  you  to  be  hereafter  very  prudent  in  what  you  in- 
tend to  do  against  the  reputation  and  character  of  the  priest 
of  St.  Anne.  If  you  continue  to  denounce  as  you  have 
done  since  a  few  weeks,  and  to  tell  the  people  what  you 
think  fit  against  me,  I  have  awful  things  to  publish  of  your 
injustice  and  tyranny. 

"As  Judas  has  sold  our  Saviour  to  his  enemies,  so  you 


have  sold  me  to  my^enemy  of  L'Erable.  But  be  certain  that 
you  shall  not  deliver  up  your  victim  as  you  like. 

"  For  withdrawing  a  suit  which  you  have  incited  against 
my  honor,  and  which  you  shall  certainly  lose,  you  drag  me 
out  from  my  home  and  order  me  to  the  land  of  exile,  and 
you  cover  that  iniquity  with  the  appearance  of  zeal  for  the 
public  peace,  just  as  Pilate  delivered  his  victim  into  the 
hands  of  his  enemies  to  make  his  peace  with  theou 

"Shame  on  you,  Bishop  O'Regan!  For  the  sake  of  God, 
do  not  oblige  me  to  reveal  to  the  world  what  I  know  against 
you.  Do  not  oblige  me,  in  self-defence,  to  strike,  in  you, 
my  merciless  persecutor.  If  you  have  no  pity  for  me,  have 
pity  on  yourself,  and  on  the  Church  which  that  coming  strug- 
gle will  so  much  injure. 

' '  It  is  not  enough  for  you  to  have  so  badly  treated  my 
poor  countrymen  of  Chicago — your  hatred  against  the  French 
Canadians  cannot  be  satisfied  except  when  you  have  taken 
away  from  them  the  only  consolation  they  have  in  this  land 
of  exile — to  possess  in  their  midst  a  priest  of  their  own 
nation  whom  they  love  and  respect  as  a  father!  My  poor 
countrymen  of  Chicago,  with  many  hard  sacrifices,  had 
built  a  fine  church  for  themselves  and  a  house  for  their 
priest.  You  have  taken  their  church  from  their  hands  and 
given  it  to  the  Irish;  you  have  sold  the  house  of  their  priest, 
after  turning  him  out;  and  what  have  you  done  with  the 
$1,500  you  got  as  its  price?  Public  rumor  says  that  you  are 
employing  that  money  to  support  the  most  unjust  and  in- 
famous suit  against  one  of  their  priests.  Continue  a  little 
longer,  and  you  may  be  sure  that  the  cursing  of  my  poor 
countrymen  against  you  will  be  heard  in  heaven,  and  that 
the  God  of  Justice  will  give  them  an  avenger. 

"You  have,  at  three  different  times,  threatened  to  inter* 
diet  and  excommunicate  me  if  I  would  not  give  you  my  little 
personal  properties!  and  as  many  times  you  have  said  in  my 
teeth,  that  I  was  a  bad  priest,  because  I  refused  to  act  accord- 
ing to  your  rapacious  tyranny ! 

,kThe  impious  Ahab,  murdering  Naboth  to  get  his  fields, 



is  risen  from  the  dead  in  your  person.  You  cannot  kill  my 
body,  since  I  am  protected  by  the  glorious  flag  of  the  United 
States;  but  you  do  worse,  you  try  to  destroy  my  honor  and 
my  character,  which  are  dearer  to  me  than  my  life.  In  a 
moral  way  you  give  my  blood  to  be  licked  by  your  dogs. 
But  remember  the  words  of  the  prophet  to  Ahab,  '  In  this 
place  where  the  dogs  have  licked  the  blood  of  Naboth,  they 
shall  lick  thy  blood  also.'  For  every  false  witness  you  shall 
bring  against  me,  I  shall  have  a  hundred  unimpeachable 
ones  against  you.  Thousands  and  thousands  of  religious 
Irish  and  generous  Germans  and  liberty  and  fair-play-lov- 
ing French  Canadisns  will  help  me  in  that  struggle.  I  do 
not  address  you  these  words  as  a  threat,  but  as  a  friendly 

"Keep  quiet,  my  Lord;  do  not  let  yourself  be  guided  by 
your  quick  temper;  do  not  be  so  free  in  the  use  of  sus- 
pense and  interdicts.  These  terrible  arms  are  two-edged 
swords,  which  very  often  hurt  more  the  imprudent  who 
make  use  of  them  than  those  whom  they  intend  to  strike. 

' '  I  wish  to  live  in  peace  with  you.  I  take  my  God  to 
witness,  that  to  this  day  I  have  done  everything  to  keep 
peace  with  you.  But  the  peace  I  want  is  the  peace  which 
St.  Jerome  speaks  of  when,  writing  to  his  Bishop,  he  tells 

" '  It  is  no  use  to  speak  of  peace  with  the  lips,  if  we  de- 
stroy it  with  our  works.  It  is  a  very  different  way  to  work 
for  peace,  from  trying  to  submit  every  one  to  an  abject 
slavery.  We,  also,  we  want  peace.  Not  only  we  desire  it, 
but  we  implore  you  instantly  to  give  it.  However,  the 
peace  we  want  is  the  peace  of  Christ — a  true  peace,  a  peace 
without  hatred,  a  peace  which  is  not  a  masked  war,  a  peace 
which  is  not  to  crush  enemies,  but  a  peace  which  unites 

"  '  How  can  we  call  peace  what  is  nothing  but  tryanny? 
Why  should  we  not  call  everything  by  its  proper  name?  Let 
us  call  hatred — what  is  hatred?  And  let  us  say  that  peace 
reigns  only  when  a  true  love  exists.  We  are  not  the  authors 
of  the  troubles  and  divisions  which  exist  in  the  Church.     A 


father  must  love  his  children.  A  bishop,  as  well  as  a 
father,  must  wish  to  be  loved,  but  not  feared.  The  old 
proverb  says,  "  One  hates  whom  he  fears"  and  we  naturally 
wish  for  the  death  of  the  one  we  hate.  If  you  do  not  try 
to  crush  the  religious  men  under  your  power  they  will  sub- 
mit themselves  to  your  authority.  Offer  them  the  kiss  of 
love  and  peace  and  they  will  obey  you.  But  liberty  refuses 
to  yield  as  soon  as  you  try  to  crush  it  down.  The  best  way 
to  be  obeyed  by  a  free  man  is  not  to  deal  with  him  as  with 
a  slave.  We  know  the  laws  of  the  Church,  and  we  do  not 
ignore  the  rights  which  belong  to  every  man.  We  have 
learned  many  things,  not  only  from  long  experience,  but 
also  from  the  study  of  books.  The  king  who  strikes  his 
subjects  with  an  iron  rod,  or  who  thinks  that  his  fingers 
must  be  heavier  than  his  father's  hand,  has  soon  destroyed 
the  kingdom  even  of  the  peaceful  and  mild  David.  The 
people  of  Rome  refused  to  bear  the  yoke  of  their  proud 

"  '  We  have  left  our  country  in  order  to  live  in  peace.  In 
this  solitude  our  intention  was  to  respect  the  authority  of  the 
pontiff  j  of  Christ  (we  mean  those  who  teach  the  true  faith). 
We  want  to  respect  them  not  as  our  masters,  but  as  our 
fathers.  Our  intention  was  to  respect  them  as  Bishops,  not 
as  usurpers  and  tyrants  who  want  to  reduce  us  to  slavery  by 
the  abuse  of  their  power.  We  are  not  so  vain  as  to  ignore 
what  is  due  to  the  priests  of  Christ,  for  to  receive  them  is  to 
receive  the  very  One  whose  Bishops  they  are.  But  let  them 
be  satisfied  with  the  respect  which  is  due  to  them.  Let 
them  remember  that  they  are  fathers,  not  masters,  of  those 
who  have  given  up  everything  in  order  to  enjoy  the  priv- 
ileges of  a  peaceful  solitude.  May  Christ  who  is  our  mighty 
God  grant  that  we  should  be  united,  not  by  a  false  peace, 
but  by  a  true  and  loyal  love,  lest  that  by  biting  each  other 
we  destroy  each  other.' 

[Letter  of  St.  Jerome  to  his  Bishop.] 

11  You  have  a  great  opinion  of  the  episcopal  power,  and  so 
have  I.     But  St.  Paul  and  all  tbe  Holy  Fathers  that  I  have 


read,  have  also  told  us  many  things  of  the  dignity  of  the 
priest  (after  Christus  Sacerdos).  I  am  your  brother  and 
equal  in  many  things;  do  not  forget  it.  I  know  my  dignity 
as  a  man  and  as  a  priest,  and  I  shall  sooner  lose  my  life  than 
to  surrender  them  to  any  man,  even  a  Bishop.  If  you  think 
you  can  deal  with  me  as  a  carter  with  his  horse,  drawing  him 
where  he  likes,  you  will  very  soon  see  your  error. 

"  I  neither  drink  strong  wines  nor  smoke,  and  the  many 
hours  that  others  spent  in  emptying  their  bottles  and  smoking 
their  pipes,  I  read  my  dear  books — I  study  the  admirable 
laws  of  the  Church  and  the  Gospel  of  Christ.  I  love  my 
books  and  the  holy  laws  of  our  Church,  because  they  teach 
me  my  rights  as  well  as  my  duties.  They  tell  me  that  many 
years  ago  a  general  council,  which  is  something  above  you, 
has  annulled  your  unjust  sentence,  and  brought  upon  your 
head  the  very  penalty  you  intended  to  impose  upon  me. 
They  tell  me  that  any  sentence  from  you,  coming  (from  your 
own  profession)  from  bad  and  criminal  motives,  is  null,  and 
will  fall  powerless  at  my  feet. 

"  But  I  tell  you  again,  that  I  desire  to  live  in  peace  with 
you.  The  false  reports  of  LeBelle  and  Carthevel  have  dis- 
turbed that  peace;  but  it  is  still  in  your  power  to  have  it  for 
yourself  and  to  give  it  to  me.  I  am  sure  that  the  sentence 
you  say  you  have  preferred  against  me  is  coming  from  a 
misunderstanding,  and  your  wisdom  and  charity,  if  you  can 
hear  their  voice,  can  very  easily  set  everything  as  they  were 
two  months  ago.  It  is  still  in  your  power  to  have  a  warm 
friend,  or  an  immovable  adversary  in  Kankakee  County. 
It  would  both  be  equitable  and  honorable  in  you  to  ex- 
tinguish the  fires  of  discord  which  you  have  so  unfortunately 
enkindled,  by  drawing  back  a  sentence  which  you  would 
never  have  proffered  if  you  had  not  been  deceived.  You 
would  be  blessed  by  the  Church  of  Illinois,  and  particularly 
by  the  10  000  French  Canadians  who  surround  me,  and  are 
ready  to  support  me  at  all  hazards. 

"  Do  not  be  angry  from  the  seeming  harsh  words  which 
you   find   in   this  letter.     Nobody  could  tell  you  these  sad 


truths,  though  every  one  of  your  priests,  and  particularly 
those  who  flatter  you  the  most,  repeat  them  every  day. 

"  By  kind  and  honest  proceedings  you  can  get  everything 
from  me,  even  the  last  drop  of  my  blood;  but  you  will  find 
me  an  immovable  lock  if  you  approach  me  as  you  have 
always  done  (but  once)  with  insults  and  tyrannical  threats. 

"You  have  not  been  ordained  a  Bishop  to  rule  over  us 
according  to  your  fancy,  but  you  have  the  eternal  laws  of 
justice  and  equity  to  guide  you.  You  have  the  laws  of  the 
Church  to  obey  as  well  as  her  humblest  child,  and  as  soon 
as  you  do  anything  against  these  imperishable  laws  you  are 
powerless  to  obtain  your  object.  It  is  not  only  lawful,  but 
a  duty  to  resist  you.  When  you  strike  without  a  legitimate 
or  a  canonical  cause;  when  you  try  to  take  away  my  charac- 
ter to  please  some  of  your  friends;  when  you  order  me  to 
exile  to  stop  a  suit  which  you  are  inciting  against  me;  when 
you  punish  me  for  the  crime  of  refusing  to  obey  the  orders 
you  gave  me  to  be  the  friend  of  three  public  rogues;  when 
you  threaten  me  with  excommunication,  because  I  do  not 
give  you  my  little  personal  propertiea,  I  have  nothing  to  fear 
from  your  interdicts  and  excommunication. 

"  What  a  sad  lot  for  me,  and  what  a  shame  for  you,  if  by 
your  contiuual  attacks  at  the  doors  of  our  churches  or  in  the 
public  press,  you  oblige  me  to  expose  your  injustice.  It 
is  yet  time  for  you  to  avoid  that.  Instead  of  striking  me 
like  an  outcast,  come  and  give  me  the  paternal  hand  of 
charity,  instead  of  continuing  that  fratricidal  combat.  Come 
and  heal  the  wounds  you  have  made  and  already  received. 
Instead  of  insulting  me  by  driving  me  away  from  my  col- 
ony to  the  land  of  exile,  come  and  bless  the  great  work  I 
have  begun  here  for  the  glory  of  God  and  the  good  of  my 
people.  Instead  of  destroying  the  college  and  the  female 
academy,  for  the  erection  of  which  I  have  expended  my 
last  cent,  and  whose  teachers  are  fed  at  my  table,  come  and 
bless  the  three  hundred  little  children  who  are  daily  attend- 
ing our  schools. 

"Instead  of  sacrificing  me  to  the  hatred  of  my  enemies, 
come  and  strengthen  my  heart  against  their  fury. 


"  I  tell  you  again,  that  no  consideration  whatever  will  in- 
duce me  to  surrender  my  right  as  a  Catholic  priest  and  as  an 
American  citizen.  By  the  first  title  you  cannot  interdict  me, 
as  long  as  I  am  a  good  priest,  for  the  crime  of  wishing  to 
live  in  my  colony  and  among  my  people.     By  the  second  title, 

you  cannot  turn  me  out  from  my  home. 

"C.  Chiniquy." 

It  was  the  first  time  that  a  Roman  Catholic  priest  with  his 
whole  people  had  dared  to  speak  such  language  to  a  Bishop 
of  Borne  on  this  continent.  Never  yet  had  the  unbearable 
tyranny  of  those  haughty  men  received  such  a  public  rebuke. 
Our  fearless  words  fell  as  a  bombshell  in  the  camp  of  the 
Roman  Catholic  hierarchy  of  America. 

With  very  few  exceptions,  the  press  of  the  State  of  Illinois, 
whose  columns  had  so  often  echoed  the  cries  of  indignation 
raised  everywhers  against  the  tyranny  of  Bishop  O'Regan, 
took  sides  with  me.  Hundreds  of  priests,  not  only  from 
Illinois,  but  from  every  corner  of  the  United  States,  ad- 
dressed their  warmest  thanks  to  me  for  the  stand  I  had 
taken,  and  asked  me,  in  the  name  of  God  and  for  the  honor 
of  the  Church,  not  to  yield  an  inch  of  my  rights.  Many 
promised  to  support  us  at  the  court  of  Rome,  by  writing 
themselves  to  the  Pope,  to  denounce  not  only  the  Bishop  of 
Illinois,  but  several  others,  who,  though  not  so  openly  bad, 
were  yet  trampling  under  their  feet  the  most  sacred  rights 
of  the  priests  and  the  people.  Unfortunately  those  priests 
gave  me  a  saddening  knowledge  of  their  cowardice  by  put- 
ting in  their  letters  "Absolutely  confidential."  They  all 
promised  to  help  me  when  I  was  storming  the  strong 
fortress  of  ,the  enemy,  provided  I  would  go  alone  in  the 
gap,  and  that  they  would  keep  themselves  behind  thick 
walls,  far  from  shot  and  shell. 

However,  this  did  not  disturb  me,  for,  my  God  knows  it, 
my  trust  was  not  in  my  own  strength,  but  in  his  protection. 
I  was  sure,  that  I  was  in  the  right,  that  the  Gospel  of  Christ 
was  on  my  side,  that  all  the  canons  and  laws  of  the  councils 
were  in  my  favor. 


My  library  was  filled  with  the  best  books  on  the  canons 
and  the  laws  passed  in  the  great  councils  of  my  Church.  It 
was  written  in  big  letters  in  the  celebrated  work,  "  Eistoire 
du  droit  canonique."  There  is  no  arbitrary  power  in  the 
Church  of  Christ.     (Vol.  Ill,  page  139.) 

The  Council  of  Augsburg,  held  in  1548  (Can.  24),  had  de- 
clared that,  "no  sentence  of  excommunication  will  be 
passed,  except  for  great  crimes." 

The  Pope  St.  Gregory  had  said:  "That  censurers  are 
well  when  not  inflicted  for  great  sins  or  for  faults  which 
have  not  been  clearly  proved." 

"  An  unjust  excommunication  does  not  bind  before  God 
those  against  whom  it  has  been  hushed.  But  it  injures  only 
the  one  who  has  proffered  it." 

(Eccl.  Laws,  by  Hericourt,  C.  XXII,  No.  50.) 

"If  an  unjust  sentence  is  pronounced  against  any  one  he 
must  not  pay  any  attention  to  it;  for,  before  God  and  his 
Church,  an  unjust  sentence  cannot  injure  anybody.  Let, 
then,  that  person  do  nothing  to  get  such  an  unjust  sentence 
repealed,  for  it  cannot  injure  him." 

(St.  Gelace — The  Pope — Canoni  bin  est.) 

The  canonists  conclude,  from  all  the  laws  of  the  Church 
on  that  matter,  "  That  if  a  priest  is  unjustly  interdicted  or 
excommunicated  he  may  continue  to  officiate  without  any 
fear  of  becoming  irregular." 

(Eccl.  Laws,  by  Hericourt,  C.  XXII,  No.  51.) 

Protected  by  these  laws,  and  hundreds  of  others  too  long 
to  enumerate,  which  my  Church  had  passed  in  every  age, 
strengthened  by  the  voice  of  my  conscience,  which  assured 
me  that  I  had  done  nothing  to  deserve  to  be  interdicted  or 
excommunicated;  sure,  besides,  of  the  testimony  brought 
by  our  four  delegates  that  the  Bishop  himself  had  declared 
that  I  was  one  of  his  best  priests,  that  he  wanted  to  give  me 
my  letters  to  go  and  perform  the  functions  of  my  ministry 
in  Cahokia.  Above  all,  knowing  the  unanimous  will  of  my 
people  that  I  should  remain  with  them  and  continue  the 
great  and  good  work  so  providentially  trusted  to  me  in  my 
colony,  and  regarding  this  as  an  indication  of  the  Divine 


will,  I  determined  to  remain,  in  spite  of  the  fulminations  of 
the  Bishop  of  Chicago.  All  the  councils  of  my  Church  were 
telling  me  that  he  had  no  power  to  injure  me,  and  that  all 
his  official  acts  were  null. 

But  if  he  were  spiritually  powerless  against  me,  it  was  not 
so  in  temporal  matters.  His  power  and  his  desire  to  injure 
us  had  increased  with  his  hatred,  since  he  had  read  our  let- 
ters and  seen  them  in  all  the  papers  of  Chicago. 

The  first  thing  he  did  was  to  reconcile  himself  to  the 
priest  LeBelle,  whom  he  had  turned  out  ignominiously  from 
his  diocese  some  time  before,  That  priest  had  since  that 
obtained  a  fine  situation  in  the  diocese  of  Michigan.  He 
invited  him  to  his  palace,  and  petted  him  several  days.  I 
felt  that  the  reconciliation  of  those  two  men  meant  nothing 
good  for  me.  But  my  hope  was,  more  than  ever,  that  the 
merciful  God  who  had  protected  me  so  many  times  against 
them,  would  save  me  again  from  their  machinations.  The 
air  was,  however,  filled  with  the  strangest  rumors  against 
me.  It  is  said  everywhere  that  Mr.  LeBelle  was  to  bring 
such  charges  against  my  character  that  I  would  be  sent  to 
the  penitentiary. 

What  were  the  new  iniquities  to  be  laid  to  my  charge? 
No  one  could  tell.  But  the  few  partisans  and  friends  of 
the  Bishop,  Messrs.  LeBelle  and  Spink  were  jubilant  and 
sure  that  I  was  to  be  forever  destroyed. 

At  last  the  time  arrived  when  the  Sheriff  of  Kankakee  had 
to  drag  me  again  as  a  criminal  and  a  prisoner  to  Urbana,  and 
deliver  me  into  the  hands  of  the  Sheriff  of  that  city.  I 
arrived  there  on  the  20th  of  October  with  my  lawyers, 
Messrs.  Osgood  and  Paddock,  and  a  dozen  witnesses.  Mr. 
Abraham  Lincoln  had  preceded  me  only  by  a  few  min- 
utes from  Springfield.  He  was  in  the  company  of  Judge 
David  Davis,  to-day  (1883)  Vice-President  of  tho  United 
States,  when  I  met  him. 

The  jury  having  been  selected  and  sworn,  the  Rev.  Mr. 
LeBelle  was  the  first  witness  called  to  testify  and  say  what 
he  knew  against  my  character. 

Mr.  Lincoln  objected  to  that  kind  of  testimony,  and  tried 


to  prove  that  Mr.  Spink  had  no  right  to  bring  his  new  suit 
against  me  by  attacking  my  character.  But  Judge  Davis 
ruled  that  the  prosecution  had  that  right  in  the  case  that 
was  before  him.  Mr.  Le Belle  had,  then,  full  liberty  to  say 
anything  he  wanted,  and  he  availed  himself  of  his  privilege. 
His  testimony  lasted  nearly  an  hour,  and  was  too  long  to 
be  given  here.  I  will  only  say  that  he  began  by  declaring 
that  "  Chiniquy  was  one  of  the  vilest  men  of  the  day — that 
every  kind  of  bad  rumors  were  constantly  circulating  against 
him.  He  gave  a  good  number  of  those  rumors,  though  he 
could  not  positively  swear  if  they  were  founded  on  truth  or 
not,  for  he  had  not  investigated  them.  But  he  said  that 
there  was  one  of  which  he  was  sure,  for  he  had  authenti- 
cated it  thoroughly.  He  expressed  a  great  deal  of  apparent 
regret  that  he  was  forced  to  reveal  to  I  he  world  such  things, 
which  were  not  only  against  the  honor  of  Chiniquy,  but, 
to  some  extent,  involved  the  good  name  of  a  dear  sister, 
Madame  Bossy.  But  as  he  was  to  speak  the  truth  before 
God,  he  conld  not  help  it — the  sad  truth  was  to  be  told. 
11  Mr.  Chiniquy,  he  said,  "had  attempted  to  do  the  wost  in- 
famous things  with  my  own  sister,  Madame  Bossy.  She  her- 
self has  told  me  the  whole  story  under  oath,  and  she  would 
be  here  to  unmask  the  wicked  man  to-day  before  the  whole 
world,  if  she  were  not  forced  to  silence  at  home  from  a  severe 

Though  every  word  of  that  story  was  a  perjury,  there  was 
such  a  color  of  truth  and  sincerity  in  my  accuser,  that  his 
testimony  fell  upon  me  and  my  lawyers  and  all  my  frienls 
as  a  thunderbolt.  A  man  who  has  never  heard  such  a 
calumny  brought  against  him  before  a  jury  in  a  court-house 
packed  with  people,  composed  of  friends  and  foes,  will 
never  understand  what  I  felt  in  this  the  darkest  hour  of  my 
life.  My  God  only  knows  the  weight  and  the  bitterness  of 
the  waves  of  desolation  which  then  passed  over  my  soul. 

After  that  testimony  was  given  there  was  a  lull  and  a  mos*t 
profound  silence  in   the  court-room.     All    the  eyes  were 
turned  upon  me,  and  T  heard  many  voices  speaking  of  me, 


whispering,  "The  villain!"  Those  voices  passed  through 
my  soul  as  poisoned  arrows.  Though  innocent,  I  wished 
that  the  ground  would  open  under  my  feet  and  bring  me 
down  to  the  darkest  abysses,  to  conceal  me  from  the  eyes 
of  my  friends  and  the  whole  world. 

However,  Mr.  Lincoln  soon  interrupted  the  silence  by  ad- 
dressing to  LeBelle  such  cross-questions  that  his  testimony, 
in  the  minds  of  many,  soon  lost  much  of  its  power.  And 
he  did  still  more  destroy  the  effect  of  his  (LeBelle's)  false 
oath,  when  he  brought  my  twelve  witnesses,  who  were 
among  the  most  respectable  citizens  of  Bourbonnais,  for- 
merly the  parishioners  of  Mr.  LeBelle.  Those  twelve  gen- 
tlemen swore  that  Mr.  LeBelle  was  such  a  drunkard  and 
vicious  man  that  he  was  so  publicly  my  enemy  on  account 
of  the  many  rebukes  I  had  given  to  his  private  and  public 
vices,  that  they  would  not  believe  a  word  of  what  he  said, 
even  upon  his  oath. 

At  ten  p.  m.  the  Court  was  adjourned,  to  meet  again  the 
next  morning,  and  I  went  to  the  room  of  Mr.  Lincoln  with 
my  two  other  lawyers,  to  confer  about  the  morning's  work. 
My  mind  was  unspeakably  sad.  Life  had  never  been  such 
a  burden  to  me  as  in  that  hour.  I  was  tempted,  with  Job, 
to  curse  the  hour  when  I  was  born.  I  could  see  in  the  face 
of  my  lawyers,  though  they  tried  to  conceal  it,  that  they 
were  also  full  of  anxiety. 

"My  dear  Mr.  Chiniquy,"  said  Mr.  Lincoln,  "  though  I 
hope,  to-morrow,  to  destroy  the  testimony  of  Mr.  LeBelle 
against  you,  I  must  concede  that  I  see  great  dangers  ahead. 
There  is  not  the  least  doubt  in  my  mind  that  every  word  he  has 
said  is  a  sworn  lie;  but  my  fear  is  that  the  jury  thinks  dif- 
ferently. I  am  a  pretty  good  judge  is  these  matters.  I 
feel  that  our  jurymen  think  that  you  are  guilty.  There  is 
only  one  way  to  perfectly  destroy  the  power  of  a  false  wit- 
ness— it  is  by  another  direct  testimony  against  what  he  has 
said,  or  by  showing  from  his  very  lips  that  he  has  perjured 
himself.  I  failed  to  do  that  last  night,  though  I  have  dimin- 
ished, to  a  great  extent,  the  force  of  his  testimony.  Can 
you  not  prove  an  alibi,  or  can  you  not  bring  witnesses  who 


were  there  in  the  same  house  that  day,  who  would  flatly 
and  directly  contradict  what  your  remorseless  enemy  has 
said  against  you?" 

I  answered  him;  "  How  can  I  try  to  do  such  a  thing  when 
they  have  been  shrewd  enough  not  to  fix  the  very  date  of  the 
alleged  crime  against  me?" 

"You  are  correct,  you  are  perfectly  correct,  Mr.  Chiniquy," 
answered  Mr.  Lincoln,  "  as  they  have  refused  to  precise  the 
date,  we  cannot  try  that.  1  have  never  seen  two  such  skillful 
rogues  as  those  two  priest.  There  is  really  a  diabolical  skill  in 
the  plan  they  have  concocted  for  your  destruction.  It  is  evi- 
dent that  the  Bishop  is  at  the  bottom  of  the  plot.  You  remem- 
ber how  I  have  forced  LeBelle  to  confess  that  he  was  now  on 
the  most  friendly  terms  with  the  Bishop  of  Chicago  since 
he  has  become  the  chief  of  your  accusers.  Though  I  do 
not  give  up  the  hope  of  rescuing  you  from  the  hands  of 
your  enemies,  I  do  not  like  to  conceal  from  you  that  I  have 
several  reasons  to  fear  that  you  will  be  declared  guilty  and 
condemned  to  a  heavy  penalty,  or  to  the  penitentiary,  though 
I  am  sure  you  are  perfectly  innocent.  It  is  very  probable  that 
we  will  have  to  confront  that  sister  of  LeBelle  to-morrow. 
Her  sickness  is  probably  a  feint,  in  order  not  to  appear 
here  except  after  the  brother  will  have  prepared  the  public 
mind  in  her  favor.  At  all  events,  if  she  does  not  come,  they 
will  send  some  justice  of  the  peace  to  get  her  sworn  testi- 
mony, which  will  be  more  difficult  to  rebut  than  her  own 
verbal  declarations.  That  woman  is  evidently  in  the  hands 
of  the  Bishop  and  her  brother  priest,  ready  to  swear  any- 
thing they  order  her,  and  I  know  nothing  so  difficult  as  to 
refute  such  female  testimonies,  particularly  when  they  are 
absent  from  the  court.  The  only  way  to  be  sure  of  a  favora- 
ble verdict  to-morrow  is,  that  God  Almighty  would  take  our 
part  and  show  your  innocence!  Go  to  Him  and  pray,  for  He 
alone  can  save  you." 

Mr.  Lincoln  was  exceedingly  solemn  when  he  addressed 
those  words  to  me,  and  they  went  very  deep  into  my  soul. 

I  have  often  been  asked  if  Abraham  Lincoln  had  any  re- 


ligion?  But  I  never  had  any  doubt  about  his  profound  con- 
fidence in  God,  since  I  heard  those  words  falling  from  his 
lips  in  that  honr  of  anxiety.  I  had  not  been  able  to  con- 
ceal my  deep  distress.  Burning  tears  were  rolling  on  my 
cheeks  when  he  was  speaking,  and  there  was  on  his  face  the 
expression  of  friendly  sympathy  which  I  will  never  forget. 
Without  being  able  to  say  a  word,  I  left  him  to  go  to  my 
little  room.  It  was  nearly  eleven  o'clock.  I  locked  the 
door  and  fell  on  my  knees  to  pray,  but  I  was  unable  to  say 
a  single  word.  The  horrible  sworn  calumuies  thrown  at  my 
face  by  a  priest  of  my  own  Church  were  ringing  in  my  ears; 
my  honor  and  my  good  name  so  cruelly  and  forever  de- 
stroyed; all  my  friends  and  my  dear  people  covered  with 
an  eternal  confusion;  and  more  than  that,  the  sentence  of 
condemnation  which  was  probably  to  be  hurled  agaiust  me 
the  next  day  in  the  presence  of  the  whole  couutry,  whose 
eyes  were  upon  me!  All  those  things  were  before  me,  not 
only  as  horrible  phantoms,  but  as  heivy  mountains,  under 
the  burdens  of  which  I  could  not  breathe.  At  last  the 
fountains  of  tears  were  opened  and  it  relieved  me  to  weep ; 
1  could  then  speak  and  cry:  "Oh!  my  God!  have  mercy 
upon  me!  thou  knowest  my  innocence!  hast  thou  not  prom- 
ised that  those  who  trust  in  Thee  cannot  perish!  Oh!  do 
not  let  me  perish  when  Thou  art  the  only  One  in  whom  I 
trust!    Come  to  my  help!     Save  me!" 

From  eleven  p.  m.  to  three  in  the  morning  I  cried  to  God, 
and  raised  my  supplicating  hands  to  his  throne  of  mercy. 
But  I  confess  to  my  confusion,  it  seemed  to  me  in  certain 
moments,  that  it  was  useless  to  pray  and  to  cry,  for  though 
innocent,  I  was  doomed  to  perish.  I  was  in  the  hands  of 
my  enemies.     My  God  had  forsaken  me. 

What  an  awful  night  I  spent!  I  hope  none  of  my  readers 
will  ever  know  by  their  own  experience  the  agony  of  spirit  I 
endured.  I  had  no  other  expectation  than  to  be  forever  dis- 
honored and  sent  to  the  penitentiary  the  next  morning! 
But  God  had  not  forsaken  me!  He  had  agaiu  heard  my 
cries,  and  was  once  more  to  show  me  His  infinite  mercy! 


At  three  o'clock  a.  m.  I  heard  three  knocks  at  my  door  and 
I  quietly  went  to  open  it.  "  Who  was  there?  Abraham  Lin- 
ham  Lincoln,  with  a  face  beaming  with  joy!" 

I  could  hardly  believe  my  eyes.  But  I  was  not  mistaken. 
It  was  my  noble-hearted  friend,  the  most  honest  lawyer  of 
Illinois! — one  of  the  noblest  men  Heaven  had  ever  given  to 
earth.  It  was  Abraham  Lincoln  who  had  been  given  me 
as  my  protector!  On  seeing  me  bathed  with  tears,  he  ex- 
claimed, "  Cheer  up,  Mr.  Chiniquy,  1  leave  the  perjured  priests 
in  my  hands.  Their  diabolical  plot  is  all  known,  and  if  they 
do  not  jiy  away  before  the  dawn  of  day  they  will  surely  be 
lynched.    Bless  the  Lord,  you  are  saved!" 

The  sudden  passage  of  extreme  desolation  to  an  extreme 
joy  came  near  killing  me.  I  felt  as  suffocated,  and  unable 
to  utter  a  single  word.  I  took  his  hand,  pressed  it  to  my 
lips,  and  bathed  it  with  tears  of  joy.  I  said:  "May  God 
forever  bless  you,  dear  Mr.  Lincoln.  But  please  tell  me 
how  you  can  bring  me  such  glorious  news!" 

Here  is  the  simple  but  marvellous  story,  as  told  me  by 
that  great  and  good  man  whom  God  had  made  the  messenger 
of  his  mercies  towards  me: 

"As  soon  as  LeBelle  had  given  his  perjured  testimony 
against  you  yesterday,"  said  Mr.  Lincoln,  "  one  of  ihe  agents 
of  the  Chicago  press  telegraphed  to  some  of  the  principal 
papers  of  Chicago:  'It  is  probable  that  Mr.  Chiniquy  will  be 
condemned,  for  the  testimony  of  the  Rev'd  Mr.  LeBelle 
seems  to  leave  no  doubt  that  he  is  guilty.'  And  the  little 
Irish  boys,  to  sell  their  papeis,  filled  the  streets  with  the 
cries: 'Chiniquy  will  be  hung!  Chiniquy  will  be  hung!'  The 
Roman  Catholics  were  so  glad  to  hear  that,  that  ten  thous- 
and extra  copies  have  been  sold.  Among  those  who 
bought  those  papers  was  a  friend  of  yours,  called  Terrien, 
who  went  to  his  wife  and  told  her  that  you  were  to  be 
condemned,  and  when  the  woman  heard  that  she  said,  '  It 
is  too  bad,  for  I  know  Mr.  Chiniquy  is  not  guilty.'  '  How  do 
you  know  that?'  said  the  husband.  She  answered:  '/  was 
there  when  the  priest  LeBelle  made  the  plot,  and  promised  to 


give  his  sister  two  eighties  of  good  land  if  she  would  swear  a 
false  oath — and  accuse  him  of  a  crime  which  that  woman  said 
he  had  not  even  thought  of  with  her.' 

'"If  it  be  so,'  said  Terrien,  "  we  cannot  allow  Mr.  Chin- 
iquy  to  be  condemned.     Come  with  me  to  Urbana.' 

"But  that  woman  being  quite  unwell,  said  to  her  husband, 
'  You  know  well  I  cannot  go;  but  Miss  Philomena  Moffat 
was  with  me  then.  She  knows  every  particular  of  that 
wicked  plot  as  well  as;  I  do.  She  is  well;  go  and  take  her  to 
Urbana.  There  is  no  doubt  that  her  testimony  will  pi'event 
the  condemnation  of  Mr.  Chiniquy.' 

"  That  Narcisse  Terrien  started  immediately,  aud  when 
you  were  praying  God  to  come  to  your  help,  He  was  sending 
your  deliverer  at  the  full  speed  of  the  railroad  cars.  Miss 
Moffat  has  just  given  me  the  details  of  that  diabolical  plot. 
I  have  advised  her  not  to  show  herself  before  the  Court  is 
opened.  I  will  then  send  for  her,  and  when  she  will  have 
given,  under  oath,  before  the  Court,  the  details  she  has 
just  given  me,  I  pity  Spink  with  his  perjured  priests.  As 
I  told  you,  I  would  not  be  surprised  if  they  were  lynched, 
for  there  is  a  terrible  excitement  in  town  among  many 
people,  who  from  the  beginning  suspect  that  the  priests  have 
perjured  themselves  to  destroy  you. 

"  Now  your  suit  is  gained,  and  to-morrow  you  will  have 
the  greatest  triumph  a  mau  ever  got  over  his  confounded 
foes.  But  you  are  in  need  of  rest  as  well  as  myself.  Good- 

After  thanking  God  for  that  marvellous  deliverance,  I  went 
to  bed  and  took  the  needed  rest. 

But  what  was  the  priest  LeBelle  doing  in  that  very  mo- 
ment? Unable  to  sleep  after  the  awful  perjury  he  had  just 
made,  he  had  watched  the  arrival  of  the  trains  from  Chicago 
with  an  anxious  mind,  for  he  was  aware,  through  the  con- 
fessions he  had  heard,  that  there  were  two  persons  in  that 
city  who  knew  his  plot  aud  his  false  oath;  and  though  he 
had  the  promises  from  them  that  they  would  never  reveal 
it  to  anybody,  he  was  not  without  some  fearful  apprehension 


that  I  might,  by  some  way  or  other,  become  acquainted  with 
his  abominable  conspiracy.  Not  long  after  the  arrival  of 
the  trains  from  Chicago,  he  came  down  from  his  room  to 
see  in  the  book  where  the  travelers  register  their  names,  if 
there  were  any  newcomers  from  Chicago,  and  what  was  his 
dismay  when  he  siw  the  first  name  entered  was  "  Philomena 
Moffat!"  That  very  name  Philomena  Moffat,  who  some 
time  before  had  gone  to  confess  to  him  that  she  had  heard 
the  whole  plot  from  his  own  lip3,  when  he  had  promised 
one  hundred  and  sixty  acres  of  land  to  persuade  his  sister 
to  perjure  herself  in  order  to  destroy  me.  A  deadly  pre- 
sentiment chilled  the  blood  in  his  veins!  "  Would  it  be  pos- 
sible that  this  girl  is  here  to  reveal  and  prove  my  perjury 
before  the  world?" 

He  immediately  sent  for  her,  when  she  was  just  coming 
from  meeting  Mr.  Lincoln. 

"Miss  Philomena  Moffat  here!  he  exclaimed,  when  he 
saw  her.  "  What  are  you  coming  here  for  this  night?"  he 

"You  will  know  it,  sir,  to-morrow  morning,"  she  an- 

"Ah!  wretched  girl!  you  come  to  destroy  me?"  he  ex- 

She  replied:  "I  do  not  come  to  destroy  you,  for  you  are 
already  destroyed.     Mr.  Lincoln  knows  everything." 

"Oh!  my  God!  my  God!"  he  exclaimed,  in  striking  his 
forehead  with  his  hands.  Then  taking  a  big  bundle  of  bank- 
notes from  his  pocket-book,  he  said:  "Here  are  one  hundred 
dollars  for  you  if  you  take  the  morning  train  and  go  back 
to  Chicago." 

' '  If  you  would  offer  me  as  much  gold  as  this  house  could 
contain  I  would  not  go,"  she  replied. 

He  then  left  her  abruptly,  ran  to  the  sleeping-room  of 
Spink,  and  told  him:  "Withdraw  your  suit  against  Chin- 
iquy;  we  are  lost;  he  knows  all." 

Without  losing  a  moment,  he  went  to  the  sleeping-room  of 
his  co-priest,  Carthumel,  and  told  him,  "  Make  haste — dress 


yourself  and  let  us  take  the  morning  train;  we  have  no  busi- 
ness here,  Chiniquy  knows  all  our  secrets." 

When  the  hour  of  opening  the  Court  came,  there  was  an 
immense  crowd,  not  only  inside,  but  outside  its  walls.  Mr. 
Spink,  pale  as  a  man  condemned  to  death,  rose  before  the 
Judge  and  said:  "  Please  the  Court,  allow  me  to  withdraw 
my  prosecution  against  Mr.  Chiniquy.  I  am  now  persuaded 
that  he  is  not  guilty  of  the  faults  brought  agaiust  him  be- 
fore this  tribunal." 

Abraham  Lincoln,  having  accepted  that  reparation  in  my 
name,  made  a  short  but  one  of  the  most  admirable  speeches 
I  have  ever  heard,  on  the  cruel  injustices  I  had  suffered  from 
my  merciless  persecutors,  and  denounced  the  rascality  of 
the  priests  who  had  perjured  themselves,  with  such  terrible 
colors,  that  it  had  been  very  wise  on  their  part  to  fly  away 
and  disappear  before  the  opening  of  the  Court.  For  the 
whole  city  was  ransacked  for  them  by  hundreds,  who  blamed 
me  for  forgiving  them  and  refusing  to  have  my  revenge  for 
the  wrong  they  had  done  me.  But  I  really  thought  that  my 
enemies  were  sufficiently  punished  by  the  awful  public  dis- 
closures of  their  infernal  plot.  It  seemed  that  the  dear 
Saviour  who  had  so  visibly  protected  me,  was  to  be  obeyed, 
wben  he  was  whispering  into  my  soul,  "Forgive  them  and 
love  them  as  thyself." 

Was  not  Spink  sufficiently  punished  by  the  complete  ruin 
which  was  brought  upon  him  by  the  loss  of  that  suit?  For 
having  gone  to  Bishop  0' 'Began  to  be  indemnified  for  the  enor- 
mous expenses  of  such  a  long  prosecution,  at  such  a  distance, 
the  Bishop  coldly  answered  him:  "  I  had  promised  to  in- 
demnify if  you  would  put  Chiniquy  down,  as  you  promised 
me.  But  as  it  is  Chiniquy  who  has  put  you  down,  I  have  not 
a  cent  to  give  you." 

Abraham  Lincoln  had  not  defended  me  only  with  the  zeal 
and  talent  of  the  ablest  lawyer  I  have  ever  known,  but  as 
the  most  devoted  and  noblest  friend  I  ever  had.  After 
giving  more  than  a  year  of  his  precious  time  to  my  defense, 
and   that  he  had  pleaded  during  two  long  sessions  of  the 


Court  at  Urbana  without  receiving  a  cent  from  me,  I  con- 
sidered that  I  was  owing  him  a  great  sum  of  money.  My 
two  other  lawyers,  who  had  not  done  the  half  of  his  work, 
had  asked  me  a  thousand  dollars  each,  and  I  had  not 
thought  that  too  much.  After  thanking  him  for  the  ap- 
preciable services  he  had  rendered  me,  I  requested  him  to 
show  me  his  bill,  assuring  him  that,  though  I  would  not 
be  able  to  pay  the  whole  cash,  I  would  pay  him  to  the  last 
cent,  if  he  had  the  kindness  to  wait  a  little  for  the  balance. 
He  answered  me  with  a  smile  and  an  air  of  inimitable 
kindness,  which  was  peculiar  to  hrm:  "  My  dear  Mr.  Chin- 
iquy,  I  feel  proud  and  honored  to  have  been  called  to  defend 
you.  But  I  have  done  it  less  as  a  lawyer  than  as  a  friend. 
The  money  I  should  receive  from  you  would  take  away  the 
pleasure  I  feel  at  having  fought,  your  battle.  Your  case  is 
unique  in  my  whole  practice.  I  have  never  met  a  man  so 
cruelly  persecuted  as  you  have  been,  and  who  deserve  it  so  little. 
Your  enemies  are  devils  incarnate.  The  plot  they  had  con- 
cocted against  you  is  the  most  hellish  one  I  ever  knew.  But  the 
way  you  have  been  saved  from  their  hands,  the  appearance 
of  that  young  and  intelligent  Miss  Moffat,  who  was  really 
sent  by  God  in  the  very  hour  of  need,  when,  I  confess  it 
again,  I  thought  everything  was  nearly  lost,  is  one  of  the 
most  extraordinary  occurrences  I  ever  saw.  It  makes  me 
remember  what  I  have  too  often  forgotten,  and  what  my 
mother  often  told  me  when  young — that  onr  God  is  a 
prayer-hearing  God.  This  good  thought  sown  into  my 
young  heart  by  that  dear  mother's  hand,  was  just  in  my 
mind  when  I  told  you,  '  Go  and  pray,  God  alone  can  save 
you.'  But  I  confess  to  you  that  I  had  not  faith  enough 
to  believe  that  your  prajer  would  be  so  quickly  and  so  mar- 
velously  answered  by  the  sudden  appearance  of  that  inter- 
esting young  lady  last  night.  Now  let  us  speak  of  what 
you  owe  me.  Well! — well — how  much  do  you  owe  me? 
You  owe  me  nothing;  for  I  suppose  you  are  quite  ruined.  The 
expenses  of  such  a  suit,  I  know,  must  be  enormous.  Your 
enemies  want  to  ruin  you.      Will   1   help  them  to  finish  your 


ruin,   when  1  hope   1  have  the  right  to  be  put  among  the  most 
sincere  and  devoted  of  your  friends?" 

"You  are  right,"  I  answered  him;  "you  are  the  most  de- 
voted and  noblest  friend  God  ever  gave  me,  and  I  am  nearly 
ruined  by  my  enemies.  But  you  are  the  father  of  a  pretty 
large  family;  you  must  support  them.  Your  traveling  ex- 
penses in  coming  twice  here  for  me  from  Springfield;  your 
hotel  bills  during  the  two  terms  you  have  defended  me  must 
be  very  considerable.  It  is  not  just  that  you  shonld  re- 
ceive nothing  in  return  of  such  work  and  expenses." 

"Well!  well!"  he  answered,  "I  will  give  you  a  promis- 
sory note  which  you  will  sign;"  taking  then  a  small  piece  of 
paper,  he  wrote: 

"Uebana,  May  23,  1856. 

"Due  A.  Lincoln  fifty  dollars,  for  value  received." 

He  handed  me  the  note,  saying,  "Can  you  sign  that?" 

After  reading  it,  I  said,  "  Dear  Mr.  Lincoln,  this  is  a  joke. 
It  is  not  possible  that  you  ask  only  fifty  dollars  for  services 
which  are  worth  at  least  two  thousand  dollars." 

He  then  tapped  me  with  the  right  hand  on  the  shoulders 
and  said:  "Sign  that;  it  is  enough.  I  will  pinch  some  rich 
men  for  that  and  make  them  pay  the  rest  of  the  bill,  and  he 
laughed  outright. 

I  signed  the  note,  which  I  paid  to  him  six  months  later; 
and  that  note  is  still  in  my  hands,  as  a  precious  relic  of  the 
noblest  man  God  ever  put  at  the  head  of  the  great  Republic. 
I  thought  it  was  my  duty  to  go  and  express  my  respect 
every  year  to  Abraham  Lincoln  at  "the  White  House  "  in 
Washington,  when  he  was  President,  and  four  times  I  went 
there  to  renew  the  assurance  of  my  gratitude  for  what  he 
had  done,  and  every  time  he  gave  me  the  most  touching 
proofs  of  his  kindness  and  friendship.  He  especially  in- 
vited me  to  be  with  him,  and  he  put  me  at  his  right  hand, 
the  nearest  to  him,  when  the  deputies  of  whole  Northern 
States  came  to  tell  him  that  he  was  unanimously  selected 
to  continue  to  direct  the  helm  of  this  great  country  during 
the  next  four  years. 


I  would  have  many  interesting  things  to  say  of  that  good 
and  great  man  were  I  not  prevented  by  the  short  limits  of 
this  chapter.  Suffice  it  to  say,  that  it  was  by  his  aivice  that 
I  requested  Miss  Philomena  Moffat,  who  is  now  one  of  the 
most  respectable  ladies  of  Chicago,  under  the  name  of  Mrs. 
Philomena  Schwartz,  to  give  under  oath  the  facts  which  she 

told  to  Mr.  Lincoln  on  the  night  of October,  eighteen 

hundred  and  fifty-six.     Here  is  her  solemn  oath: 

"State  of  Illinois,  j_  gg 

Cook  County, ) 

"Philomena  Schwartz,  being  first  duly  sworn,  deposes  and 
says:  That  she  is  of  the  age  of  twenty-three  years,  and  re- 
sides at  484  Milwaukie  Avenue,  Chicago;  that  h^r  maiden 
name  was  Philomena  Moffat;  that  she  knew  Father  LeBelle, 
the  Roman  Catholic  priest  of  the  French  Catholics  of  Chi- 
cago during  his  lifetime,  and  knows  Rev.  Father  Chiniquy; 
that  about  the  month  of  May,  a.  d.  1854,  in  company  with 
Miss  Eugenia  Bossey,  the  housekeeper  of  her  uncle,  the 
Rev'd  Mr.  LeBelle,  who  was  then  living  at  the  parsonage  on 
Clark  street,  Chicago,  while  we  were  sitting  in  the  room 
of  Miss  Bossey,  the  Rev.  Mr.  LeBelle  was  talking  with  his 
sister,  Mrs.  Bossey,  in  the  adjoining  room,  not  suspecting  that 
we  were  there  hearing  his  conversation  through  the  door  wh-ch 
was  partly  opened;  though  we  could  neither  see  him  nor  his 
sister,  v:e  heard  every  word  of  what  they  said  together,  the 
substance  of  which  is  as  follows — Rev.  Mr.  LeBelle  in  sub- 
stance to  Mrs.  Bossey,  his  sister: 

"  'You  know  that  Mr.  Chiniquy  is  a  dangerous  man,  and 
he  is  my  enemy,  having  already  persuaded  several  of  my 
congregation  to  settle  in  his  colony.  You  must  help  me  to 
put  him  down,  by  accusing  him  of  having  tried  to  do  a  criminal 
action  with  you.' 

"  Madame  Bossey  answered:  'I  cannot  say  such  a  thing 
against  Mr.  Chiniquy,  ichen  I  know  it  is  absolutely  false.' 

"Rev.  Mr.  LeBelle  replied:  'If  you  refuse  to  comply 
with  my  request,  I  will  not  give  you  the  one  hundred  and  sixty 
acres  of  land  I  intended  to  give  you,  you  will  live  and  die 


"  Madame  Bossey  answered:  *  I  prefer  never  to  have  that 
land,  and  I  like  better  to  live  and  die  poor,  than  to  perjure 
myself  to  please  y:u.'  • 

"The  Rev.  Mr    LeBelle  several  times   urged     his   sister, 
Mrs.  Bossey,  to  comply  with  his  desires,  but   she   refused. 
At  last,  weeping  and  crying,  she  said:  '  I  prefer  never  to  have 
an  inch  of  land   than  to  damn  my  soul  by  swearing  to  a  false- 

"The  Rev.  Mr.  LeBelle  then  said: 

"'Mr.  Chiniquy  will  destroy  our  holy  religion  and  our 
people  if  we  do  not  destroy  him.  If  you  think  that  the 
swearing  I  ask  you  to  do  is  a  sin,  you  will  come  to  confess  to 
me,  and  I  will  pardon  it  in  the  absolution  I  will  give  you. 

"  '  Have"you  the  power  to  forgive  a  false  oath?'  replied 
Mrs.  Bossey  to  her  brother,  the  priest. 

"'  Yes,'  he  answered,  ( I  have  that  power;  for  Christ  has 
said  to  all  his  priests,  "What  you  shall  bind  on  earth  shall 
be  bound  in  heaven,  and  what  you  shall  loose  on  earth  shall 
be  loosed  in  heaven."  ' 

"  Mrs.  Bossey  then  said:  '  If  you  promise  that  you  will 
forgive  that  false  oath  and  if  you  give  me  the  one  hundred  and 
sixty  acres  of  land  you  promised,  1  will  do  what  you  want.' 

"  The  Rev'd  Mr.  LeBelle  then  said:  ■  All  right.'"  I  could 
not  hear  any  more  of  that  conversation,  for  in  that  instant 
Miss  Eugenia  Bossey,  who  had  kept  still  and  silent  with  us, 
made  some  noise  and  shut  the  door. 

"Affiant  further  states:  That  some  time  later  I  went  to 
confess  to  Rev.  Mr.  LeBelle,  and  I  told  him  that  I  had  lost 
my  confidence  in  him.  '  I  lost  my  confidence  in  you  since  1 
heard  your  conversation  with  your  sister,  when  you  tried  to  per- 
suade her  to  perjure  herself  in  order  to  destroy  Father  Chiniquy.' 

"Affiant  further  says:  That  in  the  month  of  October,  a.d. 
1856,  the  Rev'd  Mr.  Chiniquy  had  to  defend  himself,  before 
the  civil  and  criminal  court  of  Urbana,  Illinois,  in  an  action 
brought  against  him  by  Peter  Spink;  some  one  wrote  from 
Urbana  to  a  paper  of  Chicago,  that  Father  Chiniquy  was 
probably   to   be   condemned.     The   paper  which   published 


that  letter  was  much  read  by  the  Roman  Catholics,  who 
were  glad  to  hear  that  that  priest  was  to  be  punished.  Among 
those  who  read  that  paper  was  Narcisse  Terrien.  He  had 
lately  been  married  to  Miss  Sara  Chaussey,  who  told  him 
that  Father  Chiniquy  was  innocent ;  that  she  icas  present  with 
me  when  Bev'd  Mr.  LeBelle  prepared  the  plot  with  his  sister, 
Mrs.  Bossey,  and  promised  her  a  large  piece  of  land  if  she 
would  swear  falsely  against  Father  Chiniquy.  Mr.  Narcisse 
Terrien  wanted  to  go  with  his  wife  to  the  residence  of  Father 
Chiniquy,  but  she  was  unwell  and  could  not  go.  He  came 
to  ask  me  if  I  remembered  well  the  conversation  of  Bev'd 
Mr.  LeBelle,  and  if  I  would  consent  to  go  to  Urbana  to  ex- 
pose the  whole  plot  before  the  court,  and  I  consented. 

"  We  started  that  same  evening  for  Urbana,  where  we 
arrived  late  at  night.  1  immediately  met  Mr.  Abraham  Lin- 
coln, one  of  the  lawyers  of  Father  Chiniquy,  and  told  all  that 
I  knew  about  thai  plot. 

"That  very  same  night  the  Rev'd  Mr.  LeBelle,  having 
seen  my  name  on  the  hotel  register,  came  to  me  much  ex- 
cited and  troubled,  and  said:  '  Philomena,  what  are  you 
here  for?' 

"I  answered  him:  'I  cannot  exactly  tell  you  that;  but 
you  will  probably  know  it  to-morrow  at  the  court-house!' 

'"Oh,  wretched  girl!'  he  exclaimed,  '  you  have  come  to 
destroy  me.' 

"' I  do  not  come  to  destroy  you,'  I  replied,  'for  you  are 
already  destroyed!' 

"  Then  drawing  from  his  poitmonnaie-book  a  big  bundle  of 
bank-notes,  which  he  said  were  worth  one  hundred  dollars, 
he  said:  '  I  will  give  you  all  this  money  if  you  will  leave  by 
the  morning  train  and  go  back  to  Chicago.' 

"I  answered  him:  '  Though  you  would  offer  as  much  gold 
as  this  room  can  contain,  I  cannot  do  what  you  ask.' 

"He  then  seemed  exceedingly  distressed,  and  he  disap- 
peared. The  next  morning  Peter  Spink  requested  the  Court 
to  allow  him  to  withdraw  his  accusations  against  Father 
Chiniquy,  and   to   stop  his  prosecutions,  having,  he  said, 


found  out  that  he,  F.tther  Chiniquy,  was  innocent  of  the 
things  brought  against  him,  and  his  request  was  granted. 
Then  the  innocence  and  honesty  of  Father  Chiniquy  was  ac- 
knowledged by  the  Court  after  it  had  been  proclaimed  by  Abraham 
Lincoln,  who  was  afterwards  elected  President  of  the  United 

"(Signed)         Philohena  Schwaktz. 

"I,  Stephen  P.  Moore,  a  Notary  Public  in  the  County  of 
Kankakee,  in  the  State  of  Illinois,  and  duly  authorized  by 
law  to  administer  oaths,  do  hereby  certify  that,  on  this  21st 
day  of  October,  a.  d.  1881,  Philomena  Schwartz  personally 
appeared  before  me,  and  made  oath  that  the  above  affidavit 
by  her  subscribed  is  true,  as  therein  stated.  In  witness 
whereto,  I  have  hereunto  set  my  hand  and  notarial  seal. 

"  Stephen  R.  Moore, 

"Notary  Public." 



It  is  necessary  for  our  purpose  to  give  the  intelligent 
reader  further  information  concerning  Father  Chiniquy  in 
the  defense  of  himself  and  his  people,  before  taking  up  out- 
line of  argument  and  evidence  concerning  Abraham  Lin- 
coln. The  following  appeared  in  the  Kankakee  Times,  City 
of  Kankakee,  Illinois: 


"  In  one  of  your  past  issues  you  told  your  readers  that  the 
Rev.  Mr.  Chiniquy  had  gained  the  long  and  formidable  law- 
suit instituted  by  the  R  unan  Catholic  Bishop  to  dispossess 
him  and  his  people  of  their  Church  property.  But  you  have 
not  yet -given  any  particulars  about  the  startling  revelations  the 
Bishop  having  to  make  before  the  Court  in  reference  to  the 
still  existing  laws  of  the  Church  of  Rome  against  those 
whom   they  call  heretics.     Nothing  however  is   more   im* 


portant  for  every  one   than  to  know  precisely  what  those 
laws  are." 

"As  I  was  present  when  the  Roman  Catholic  Bishop  Fo- 
ley of  Chicago  was  ordered  to  read  in  Latin  and  translate 
into  English  those  laws,  I  have  kept  a  correct  copy  of 
them,  and  I  send  it  to  you  with  the  request  to  publish  it." 

"The  Rev.  Mr.  Chiniquy  presented  the  works  of  St. 
Thomas  and  St.  Liguori  to  the  Bishop,  requesting  him  to 
say,  under  oath,  if  those  works  were  or  were  not  among  the 
highest  theological  authorities  in  the  Church  of  Rome  all 
over  the  world.  After  a  Jong  and  serious  opposition  on  the 
part  of  the  Bishop  to  answer,  the  Court  having  said  he  (the 
Bishop)  was  bound  to  answer,  the  Bishop  confessed  that 
these  theological  works  were  looked  upon  as  among  the 
highest  authorities,  and  that  they  were  taught  and  learned 
in  all  the  colleges  and  universities  of  Rome  as  standard 
works.  Then  the  Bishop  was  requested  to  read  in  Latin 
and  translate  into  English  the  following  laws  and  funda- 
mental principles  of  action  against  the  heretics  as  explained 
by  St.  Thomas  and  Liguori :  • 

[  We  omit  the  Latin  and  give  the  translation  by  the  Bishop.] 

"An  excommunicated  man  is  deprived  of  all  civil  com- 
munication with  the  faithful,  in  such  a  way  that  if  he  is  not 
tolerated  they  can  have  no  communication  with  him,  as  it  is 
in  the  following  verse: 

"  'It  is  forbidden  to  kiss  him,  pray  with  him,  salute  him, 
to  eat  or  to  do  any  business  with  him.'  " 

[St.  Liguori,  vol  IX,  page  162.] 

"  Though  heretics  must  not  be  tolerated  because  they  de- 
serve it,  we  must  bear  them  till,  by  a  second  admonition, 
they  may  be  brought  back  to  the  faith  of  the  Church.  But 
those  who,  after  a  second  admonition,  remain  obstinate  in 
their  errors,  must  not  only  be  excommunicated,  but  they  must 
be  delivered  to  the  secular  power  to  be  exterminated." 

"  Though  the  heretics  who  repent  must  always  be  accepted 
to  penance  as  often  as  they  have  fallen,  they  must  not,  in 
consequence  of  that,  always  be  permitted  to  enjoy  the  ben- 


efits  of  this  life.  *  *  *  *  When  they  fall  again,  they  are 
admitted  to  repent;  but  the  sentence  of  death  must  not  be  re- 

[St.  Thomas,  vol.  IV,  page  91.] 

''When  a  man  is  excommunicated  for  his  apostacy,  it  fol- 
lows from  that  very  fact  that  all  those  toho  are  his  subjects  are 
released  from  the  oath  of  allegiance  by  which  they  were  bound  to 
obey  him." 

[St.  Thomas,  vol.  IV,  page  94.] 

The  nest  document  of  the  Church  of  Eoine  brought  before 
the  Court  was  the  act  of  the  Council  of  Lateran,  a.  d.  1215: 

"We  excommunicate  and  anathematize  every  heresy  that 
exalts  itself  against  the  holy,  orthodox  and  Catholic  faith, 
condemning  all  heretics  by  whatever  name  they  may  be  known — 
for  though  their  faces  differ,  they  are  tied  together  by  their 
tails.  Such  as  are  condemned,  are  to  be  delivered  over  to 
the  secular  powers  to  receive  due  2)unishment.  If  laymen, 
their  goods  7nust  be  confiscated.  If  priests,  they  shall  be  first 
degraded  from  their  respective  orders,  and  their  property  ap- 
plied to  the  use  %of  the  Church  in  which  they  have  officiated. 
Secular  powers  of  all  ranks  and  degrees  are  to  be  warned, 
induced  aud,  if  necessary,  compelled  by  ecclesiastical  censures, 
to  swear  that  they  will  exert  themselves  to  the  utmost  in  the  de- 
fense of  the  faith,  and  extikpate   all  heretics   denounced 


And  when  any  person  shall  assume  government,  whether  it 
be  spiritual  or  temporal,  he  shall  be  bound  to  abide  by  this 

"If  any  temporal  lord,  after  having  been  admonished  to 
clear  his  territory  of  heretical  depravity,  the  metropolitan 
and  the  bishops  of  the  province  shall  unite  in  excommuni- 
cating him.  Should  he  remain  contumacious  a  whole  year, 
the  fact  shall  be  signified  to  the  Supreme  Pontiff,  who  will 
declare  his  vassals  released  from  that  time,  and  will  bestow 
his  territory  on  Catholics,  to  be  occupild  by  them,  on 
the  condition  of  exterminating  the  heretics  and  pre- 
serving the  said  territory  in  the  faith." 


"Catholics  who  shall  assume  the  cross  for  the  extermina- 
tion of  heretics,  shall  enjoy  the  same  indulgencies,  and  be 
protected  by  the  same  privileges  as  are  granted  to  those 
who  go  to  the  help  of  the  holy  land.  We  do  decree  further: 
that  all  who  may  have  dealings  with  heretics,  and  especially 
such  as  receive,  defend  or  encourage  them,  shall  be  excom- 
municated. He  shall  not  be  eligible  to  any  public 
office.  He  shall  not  be  admitted  as  a  witness.  He 
shall  neithee  have  the  power  to  bequeath  his  prop- 

'•  The  Roman  Catholic  Bishop  swoie  that  these  laws  had  never 
been  repealed,  and  (of  course),  that  they  were  still  the  laws  of 
his  Church.  He  had  to  swear  that,  every  year,  he  was  bound, 
under  pam  of  eternal  damnation,  to  say,  in  the  presence  of 
God,  and  to  read  in  his  Brevarium  (his  prayer-book),  that 
'  God  himself  had  inspired '  what  St.  Thomas  had  written 
about  the  manner  that  the  heretics  should  be  treated  by  the 
Roman  Catholics." 

"I  will  abstain  from  making  any  remarks  upon  these 
startling  revelations  of  that  Roman  Catholic  high  authority. 
But  I  think  it  is  the  duty  of  every  citizen  to  know  what  the 
Roman  Catholic  bishops  and  priests  understand  by  liberty 
of  conscience.  The  Roman  Catholics  are  as  interested  as 
the  Protestants  to  know  precisely  what  the  teachings  of 
their  Church  are  on  that  subject  of  liberty  of  conscience, 
and  hear  the  exact  truth,  as  coming  from  such  a  high  author* 
ity,  that  there  is  no  room  left  for  any  doubt. 

"Vox  Populi." 

A  copy  of  the  above  having  come  into  our  hands,  and  after 
much  inquiry  as  to  the  author  of  this  communication,  we 



learned  that  it  was  the  Hon.  Stephen  R.  Moore,  an  eminent 
lawyer  of  Kankakee,  Illinois,  who  also  had  become  one  of  the 
Rev.  C.  Chiniquy's  counsel,  and  to  whom  we  addressed  let- 
ters asking  for  the  fullest  information  that  could  be  ob- 
tained, who  kindly  furnished  all  that  was  possible  to  be 
obtained  of  him  in  relation  to  the  same,  and  of  Lincoln's 
connection  with  suits  brought  against  Chiniquy. 

The  following  extracts  from  his  letters  are  here  given: 

"Kankakee,  III.,  May  15, 1 


and  June  3,  1882. 
Mr.  Edwin  A.  Sherman,  San  Francisco,  Cal.  —  Dear 
Sir  :  *  *  *  You  ask,  '  What  Judge  was  upon  the  bench 
at  the  time  the  suit  was  brought  (you  mean  trial),  when 
Bishop  Foley  was  required  to  translate  from  the  works  of 
St.  Thomas  Aquinas  and  St.  Liguori?  who  were  Chiniquy's 
attorney,  etc.?' 

"Judge  Charles  H.  Wood  :  Chiniquy's  attorneys  were 
Judge  Wm.  Osgood  (formerly  associate  counsel  with  Lin- 
coln and  Paddock)  and  myself. 

' '  You  ask  me  to  give  you  the  facts  in  regard  to  the  exam- 
ination of  Bishop  Foley,  when  we  made  him  make  the  trans- 

"  We  knew  that  he  was  the  head  of  authority  of  the  Church 
in  Illinois.  We  knew  that  he  would  not  dare  deny  the  au- 
thority of  the  books  as  binding  on  the  Church.  If  Mr. 
Chiniquy  would  swear  to  the  books  being  authority,  it 
would  be  denied  by  all  Catholics,  when  they  could  not  deny 
it  when  the  proof  came  from  the  Bishop. 

"We  wanted  to  show,  also,  that  it  was  authority  in  the 
Church  to-day,  as  well  as  at  the  time  they  were  published. 
This  could  only  be  done  by  forcing  the  Bishop  to  be  a 
witness.  We  knew  he  would  go  away  from  the  jurisdiction 
of  the  Court,  so  he  could  not  be  served  with  process  if  he 
knew  what  wre  wanted.  Our  statute  allows  any  person, 
whether  officer  or  not,  to  serve  a  subpoena.  We  got  the 
process,  and  in  my  possession  on  the  evening  before  the 
trial,  and  I  took  the  evening  train  for  Chicago.     I  found  a 


friend  in  Chicago  to  go  with  me.  I  knew  that  if  I  sent  up 
my  name  he  would  refuse  to  see  me.  My  friend  sent  up 
his  card,  with  request  to  see  the  Bishop.  This  was  about 
nine  o'clock  at  night.  After  a  long  delay,  he  came  to  the 
library.  He  was  much  astonished  when  he  saw  me,  and 
looked  at  his  card  to  assure  himself  that  no  mistake  had 
occurred.  I  introduced  my  friend,  who  politely  read  the 
process,  commanding  him  to  appear  upon  the  next  day  at 
Kankakee  and  testify  in  the  case,  at  the  same  time  tender- 
ing him  his  witness  fees,  being  five  cents  per  mile  and  one 
dollar  for  the  day's  services.  He  indignantly  refused  the 
money,  and  declared  he  would  not  attend.  He  thought  the 
courts  had  no  power  over  him.  He  recognized  no  authority  but 
the  authority  of  the  Church.  I  assured  him  that  he  must  do 
as  he  thought  best;  but  he  must  take  the  consequences.  It 
would  be  a  contest  between  him  and  the  Court,  and  I  had 
never  seen  the  Court  fail  to  enforce  the  orders  of  the  Court. 

"He  sent  for  the  attorney  for  his  diocese,  Hon.  B.  G. 
Caulfield,  and  after  the  interview,  he  had  no  difficulty  in  con- 
cluding to  obey  the  process  of  Court. 

"When  he  went  on  the  witness-stand  we  wanted  Judge 
Osgood  to  handle  him,  but  he  declined.  I  had  my  subject 
well  in  hand  and  was  quite  familiar  with  the  original,  and 
after  he  made  a  few  attempts  to  evade  me,  he  came  down  to 
the  work  and  made  a  good  witness  He  never  furgave  me 
for  it,  however.  He  really  felt  that  his  high  position  had 
been  lowered.  It  was  the  first  time  that  any  lawyer  had  done 
such  a  tiling.'" 

Upon  the  criminal .  trial  brought  against  Chiniquy,  at 
which  Father  LeBelle  committed  perjury,  Mr.  Moore  says: 

C  ( 

Mr.  Lincoln  told  a  story  there  that  has  never  been  in 
print,  which  convulsed  Judge  Davis  with  laughter.  I  got 
the  story  from  Osgood  and  Norton.  Father  Chiniquy  never 
mentioned  it.  The  story  is  a  little  harsh  to  polite  ears, 
but  was  quite  characteristic  of  Mr.  Lincoln,  and  no  ladies 
were  present  when  he  got  it  off.     He  never  offended  ladies; 


but  some  latitude  was  permissible  in  those  days,  when  only 
men  were  in  court. 

[This  story  referred  to,  has  already  been  given  in  Chapter 
II,  when  Lincoln  asked  that  peculiar  question  of  Judge 
Norton  about  the  priests  who  attended  as  witnesses.] 

"The  lawyers  then  engaged  in  these  matters  have  all 
closed  the  record  (all  dead).  Peter  Spinks  is  still  alive, 
livicg  somewhere  in  Minnesota,  quite  infirm,  full  of  trouble, 
poor,  and  very  bitter  toward  Father  Chiniquy.  He  is  very 
deaf,  and  practically  lost  his  memory.  Father  LeBelle  died 
a  few  years  after  that  trial,  at  Kalamazoo,  Michigan, 
(This  is  now  my  recollection.)  He  died  under  a  cloud,  either 
by  his  own  hand,  or  by  violence.  It  is  generally  believed  that  he 
took  poison. 

"Father  Chiniqn}*,  in  his  book  to  be  published  soon, 
*  Fifty-two  Years  in  the  Komish  Church, '  devotes  a  chapter 
or  two  to  the  period  of  these  Urbana  law-suits,  and  I  went 
to  Chicago  during  the  past  year  and  got  the  affidavit  of  the 
lady  who  heard  Father  LeBelle  try  to  make  his  sister  falsely 
testify  against  Chiniquy  [which  has  already  been  given  in 
the  last  chapter]. 

"My  dear  sir,  I  could  write  you  a  volume  of  incidents 
in  the  life  of  Father  Chiniquy,  growing  out  of  the  fight 
which  the  Roman  Catholic  Church  has  made  on  him.  They 
have  been  intensely  interesting  to  me.  I  would  not  know 
where  to  begin.  His  life  has  been  a  battle  since  I  first  knew 
him  in  1857.  And  in  all  the  conflicts  he  has  trusted  in  the 
Father  with  a  trust  that  few  men  knew  anything  of,  and  in 
no  single  instance  has  God  failed  to  succor  him.  Sometimes 
it  looked  as  if  defeat  must  come;  but  in  it  all  was  God,  and 
He  led  him  through  trying  times  to  signal  victory.  The 
world  to-day  would  not  believe  Father  Chiniquy's  life.  A 
f.  ithful  biography  of  him,  showing  the  providences  of  God 
in  his  life  and  work,  would  be  received  with  doubt  if  not 
downright  disbelief.  You  would  have  to  be  with  him  for  a 
quarter  of  a  century,  as  I  have  been,  and  know  him  in  his 
severest  trials,  to  know  the  trusting  confidence  he  has  in  his 


Father,  and  see  the  wonderful  care  with  which  God  has  pre- 
served him  in  his  life  and  work. 

"  I  have  the  honor  to  be,  very  respecfully,  your  obedient 
servant,  Stephen  R.  Moore." 

We  have  deemed  it  thus  necessary  to  give  the  main  facts 
and  the  causes  which  brought  Abraham  Lincoln  into  the 
contest  in  defense  of  Father  Chiniquy  against  the  warfare 
waged  against  him  by  the  Papal  power,  showing  the  status 
and  honorable  reputation  of  Father  Chiniquy  and  the  damna- 
ble conspiracy  formed  against  him. 

There  is  one  thing,  however,  that  is  not  fully  stated,  in 
regard  to  the  settlement  between  Chiniquy  and  Lincoln  in 
relation  to  the  due-bill  of  fifty  dollars  which  Chiniquy  gave 
to  Lincoln,  as  related  in  the  last  chapter,  and  which  should 
fully  appear  in  his  forthcoming  work  of  ''Fifty-two  Years  in 
the  Romish  Cburch." 

Father  Chiniquy.  in  his  oral  statement  to  us,  in  addition 
to  what  has  already  been  given,  describes  the  scene  between 
Lincoln  and  himself  as  follows,  and  which  we  believe  to  be 

While  Lincoln  was  writing  the  due-bill,  the  relaxation  of 
the  great  strain  upon  Father  Chiniquy's  mind  and  the  great 
kindness  and  generosity  of  his  defender  and  benefactor  in 
charging  him  so  little  for  such  great  service  and  the  fore- 
bodings of  what  might  be  in  store  for  Lincoln  in  the  future, 
caused  him  to  break  out  in  sobs  and  tears.  Mr.  Lincoln,  as 
he  had  just  finished  writing  the  due-bill,  turned  round  to 
him  and  sa;d:  "Father  Chiniquy,  what  are  you  crying  for? 
You  ought  to  be  the  most  happy  man  alive.  You  have 
beaten  your  enemies  and  gained  a  glorious  victory,  and  you 
will  come  out  of  all  these  troubles  in  triumph. 

Said  Father  Chiniquy:  "  Mr.  Lincoln,  I  am  not  weeping 
for  myself,  but  for  you,  sir,  and  your  death;  they  will  kill  you, 
sir.  What  you  have  said  and  done  in  Court,  holding  them 
up  in  derision  and  making  the  declarations  you  have  in 
Court  and  defeating  them  in  ignominy  and  shame,  there  will 


be  no  forgiveness  j 'or  you,  and  sooner  or  later  they  will  take  your 
life.  And  let  me  say  further,  that  were  I  a  Jesuit  as  they 
are,  and  some  one  of  them  been  in  my  place  and  I  in  theirs, 
it  would  be  my  sworn  purpose  to  either  kill  you  myself  or  find 
the  man  to  do  it,  and  you  will  be  their  victim!" 

At  this  Mr.  Lincoln's  countenance  changed  to  a  most  pe- 
culiar visage,  expressing  determination,  and  with  a  sarcastic 
smile  accompanying  it,  said:  "  Father  Chiniquy,  is  that  so?" 

"It  is,"  answered  Father  Chiniquy. 

"Then,"  said  Mr.  Lincoln,  as  he  spread  out  the  due-bill 
for  my  signature,  "please  sign  my  death- warrant!" 

Father  Chiniquy  signed  the  due-bill,  which  he  shortly 
afterwards  paid,  and  kindly  loaned  to  us  in  the  year  1878, 
still  in  our  possession,  and  which  we  had  laid  on  a  litho- 
graphic stone  by  Win.  T.  Galloway  &  Co.  of  San  Francisco, 
and  several  thousand  certified  copies  of  it  struck  off  for  our 
brethren  and  friends. 

It  eventually  proved  to  be  the  death-warrant  of  Abraham 
Lincoln,  as  we  shall  endeavor  to  show  in  the  following  chap- 
ters, and  that  as  previously  stated  in  Part  First — "In  what- 
ever place  of  the  Catholic  world  a  Jesuit  is  insulted  or  resisted, 
no  matter  how  insignificant  he  may  be,  he  is  sure  to  be  avenged- — 




Great  political  events  almost  immediately  following  these 
lawsuits,  as  related  in  the  previous  chapters,  soon  drew  Mr. 
Lincoln  into  a  more  active  political  life,  and  he  was  obliged 
to  leave  the  affairs  of  Father  Chiniquy  in  the  hands   of  his 


associate  and  other  counsel  who  succeeded  him,  in  contest- 
ing the  abuses  and  wanton  attacks  of  the  Romish  hierarchy 
in  the  State  of  Illinois.  Cardinal  Bedim,  the  Papal  Nuncio, 
had  arrived  with  full  power  from  Pope  Pius  IX.  Bishop 
0 'Regan  was  removed  and  sent  elsewhere  and  another  and 
more  politic  successor  was  chosen  to  till  his  place;  and  he  in 
turn  was  succeeded  by  Bishop  Foley  and  others,  who  con- 
tinued the  litigation  begun  against  Chiniquy  to  rob  him  and 
his  people  of  their  property,  which  they  had  purchased  with 
their  own  money  and  acquired  by  their  own  industry. 

Abraham  Lincoln,  however,  from  that  time,  was  frequently 
the  recipient  of  anonymous  letters,  filled  with  personal  abuse 
and  threats  of  vengeance  and  the  declarations  to  take  his 
life.  He  however  gave  them  no  particular  attention,  but 
destroyed  them  as  soon  as  received,  and  directed  his  thoughts 
and  actions  to  the  great  political  questions  of  the  day  which 
were  then  agitating  the  public  mind. 

For  twenty  years  Abraham  Lincoln  aud  Stephen  A.  Doug- 
las had  been  invariably  opposed  to  each  other  at  the  bar  and 
in  the  forum,  and  they  were  the  champions  of  their  re- 
spective parties  in  the  political  arena.  In  1857,  among 
other  questions,  in  which  that  of  Intervention  or  Non-inter- 
tion  on  the  part  of  Congress  iu  the  Territories  was  dis- 
cussed, was  that  of  subduing  the  "Mormon  Rebellion." 
Mr.  Douglas  was  in  favor  of  endiug  the  difficulty  by  anulling 
the  Act  establishing  the  Territory  of  Utah.  Mr.  Lincoln 
took  issue  with  him  on  that  point,  and  declared  himself  in 
favor  of  coercing  the  Mormon  population  into  obedience  to 
the  United  States  Government  and  its  laws,  which  declara- 
tion a  few  years  afterwards  found  force  in  executive 
statement,  when  President,  in  December,  1864.  He  said: 
"  When  an  individual,  in  a  Church  or  out  of  it,  becomes  dan- 
gerous to  the  public  interest,  he  must  be  checked."  He  under- 
stood the  Mormon  hierarchy  in  its  governmental  organiza- 
tion and  its  attitude  towards  free  government  of  the  people 
and  the  national  authority  to  be  precisely  like  that  of  Rome; 
but   by  reason   of  its  strength  and  remote  position  it  had 


assumed  an  open,  bold,  belligerant  attitude  in  arms  against 
tbe  United  States  Government,  and  tbat  it  must  be  sup- 

In  1858  tbe  great  Senatorial  contest  between  Lincoln  and 
Douglas  was  fougbt  before  tbe  people,  and  in  tbat  contest 
tbe  wbole  political  power  of  tbe  Roman  Catholic  Bisbops 
and  priestbood  in  Illinois  was  wielded  in  favor  of  Stephen 
A.  Douglas  (whose  wife  was  of  tbat  faith,  and  she  having 
been  educated  at  the  Convent  in  Georgetown,  District  of 
Columbia),  and  against  their  declared  foe,  Abraham  Lin- 
coln. So  united  were  they  in  their  opposition  and  concen- 
trating their  entire  influence,  money  and  strength  to  defeat 
Mr.  Lincoln,  tbat  out  of  the  whole  Democratic  vote  cast, 
the  Lecomptou  and  Administration  Democratic  vote  was 
only  5,091  votes  out  of  127,031,  while  Stephen  A.  Douglas 
received  121,940  votes,  and  Abraham  Lincoln  126,084  votes, 
and  the  latter  had  a  plurality  over  Douglas  of  4,144  votes, 
and  was  fairly  elected;  but  owing  to  an  unjust  and  unequal 
districting  of  the  State,  the  Douglas  party  secured  the  Leg- 
islature and  his  re-election  to  tbe  United  States  Senate. 

Tbe  current  of  political  events,  however,  bore  Mr.  Lin- 
coln along  until  be  was  on  tbe  18ih  of  May,  1860,  nominated 
by  the  National  Republican  Convention  for  the  office  of 
President  of  the  United  States.  This  act  brought  bim 
directly  to  .the  front  as  the  leader  of  a  great  national  po- 
litical party  only  four  years  of  age  in  its  organization. 

Immediately  upou  his  nomination  for  the  Presidency, 
Rome  commenced  its  work  of  conspiracy  in  an  open  man- 
ner, as  it  had  previously  intrigued  and  plotted  in  the  dark 
against  Abraham  Lincoln  and  against  the  American  Union. 
Tbe  National  Democratic  party  was  split  in  twain  in  Hi- 
bernia  Hall,  at  Charleston,  South  Carolina.  The  conspiracy 
in  its  political  action  was  complete.  With  that  great  party 
divided  the  rending  of  the  Union  was  to  be  assured,  and  to 
this  end  even  Stephen  A.  Douglas  with  all  of  his  great 
popularity  and  statesmanship  could  not  save  it,  and  be  went 
down  with  his  party  to  political  disaster  and  defeat.     The 


election  on  the  6th  of  November,  1860,  gave  Abraham  Lin- 
coln to  the  Republic,  as  the  Saviour  of  the  Union  and  the 
Redeemer  of  that  race  which  for  centuries  had  been  held  in 

States  had  seceded,  formed  a  new  Confederacy,  seized 
forts,  arsenals,  mints,  cannon,  arms  and  munitions  of  war, 
and  with  armies  ready  for  hostilities  on  the  field  of  battle, 
before  Lineolu  was  inaugurated  President,  The  emissaries 
of  Rome,  both  North  and  South,  were  incessantly  fanning 
the  sparks  of  sectional  strife  which  was  soon  to  burst  out  in 
flame  and  not  to  be  extinguished  uutil  flooded  with  rivers  of 
the  best  blood  of  the  nation.  The  repeated  threats  of  as- 
sassination which  Lincoln  had  continued  to  receive  since  his 
masterly  defense  of  Chiniquy  now  poured  in  upon  him  from 
every  quarter.  Undaunted  by  these  cowardly  missives,  Lin- 
coln commenced  his  journey,  February  11,  1861,  from  his 
home  to  which  he  was  destined  never  to  return  alive.  Gen- 
eral Scott,  Seward  and  others,  fearful  of  what  might  occur, 
prepared  for  his  peaceful  inauguration  at  Washington.  The 
celebrated  Piukertou  with  his  detective  force  accompanied 
him  on  his  journey  to  the  Capitol  of  the  nation.  The  plots 
for  his  thenassassiuation  ripened  thick  and  fast,  but  through 
the  kind  providence  of  an  Almighty  God,  he  was  then  pre- 
served to  the  nation  to  perform  his  mighty  work.  The  chief 
plot  of  all,  to  take  his  life,  was  concocted  in  the  then  Roman 
Catholic  city  of  Baltimore.  It  is  said  that  "statesmen  laid 
the  plan,  bankers  endorsed  it,  and  adventurers  were  to  carry 
it  into  effect."  This  statement  was  true  only  in  part.  Rome 
was  the  head  which  planned  it.  and  the  Jesuits  with  their 
instruments  were  to  execute  it.  But  before  proceeding  direct 
to  the  Capitol  he  had  accepted  the  invitation  to  raise  the 
American  flag  on  Independence  Hall  at  Philadelphia,  on 
Washington's  birthday,  and  to  visit  the  Legislature  of 
Pennsylvania.  Mr.  Lincoln  was  warned  that  by  delaying 
his  immediate  departure  for  Washington  he  would  imperil 
his  own  safety,  for  there  was  positive  reliable  information 
in  regard  to  his  contemplated  assassination. 


Mr.  Lincoln  heard  the  officer's  statement,  and  said  in  reply, 
"I  have  promised  to  raise  the  American  flag  on  Independ- 
ence Hall  at  Philadelphia  to-morrow  morning,  and  to  be  pub- 
licly received  by  the  Pennsylvania  Legislature  in  the  after- 
noon of  the  same  day.  Both  of  these  engagements,"  said  he, 
with  emphasis,  "  I  will  keep  if  it  costs  me  my  life!" 

Those  engagements  he  faithfully  kept,  and  in  his  closing 
remarks  at  Independence  Hall,  said:  "The  Declaration  of 
Independence  gave  liberty  not  alone  to  the  people  of  this 
country,  but  hope  for  the  world  for  all  future  time.  It  was 
that  which  gave  promise  that  in  our  time  the  weight  should 
be  lifted  from  the  shoulders  of  all  men,  and  that  all  should 
have  an  equal  chance.  This  is  the  sentiment  embodied  in 
the  Declaration  of  Independence.  Now,  my  friends,  can 
this  country  be  saved  upon  that  basis?  If  it  can,  I  will 
consider  myself  one  of  the  happiest  men  of  the  world  if  I 
can  save  it.  But  if  this  country  cannot  be  sived  without  giving 
up  this  principle,  I  was  about  to  say,  I  would  rather  be  assassi- 
nated on  this  spot  than  surrender  it."  And  then  he  added 
solemnly,  as  he  drew  his  tall  form  to  its  fullest  height,  "  I 
have  said  nothing  but  what  I  am  willing  to  live  by,  and,  in  the 
presence  of  Almighly  God,  to  die  by!" 

[Contrast  this  with  the  pastoral  letter  sent  out  to  be  read 
in  all  the  Roman  Catholic  Churches  by  the  Fourth  Roman 
Catholic  Provincial  Council,  which  met  at  Cincinnati  on 
March  20,  1882  :  "  It  reviews  the  progress  of  religion,  and 
holds  that  all  men  are  not  created  equal,  but  some  should  obey 
others."  "Negroes  have  no  rights  which  the  white  man  is 
bound  to  respect,"  said  the  Roman  Catholic  Chief  Justice 
of  the  United  States  Supreme  Court — Judge  Taney  in  his 
Dred  Scott  Decision.] 

Mr.  Lincoln  then  slowly  but  steadily  raised  the  flag,  amidst 
the  booming  of  cannon  and  the  cheers  of  the  many  thousands 
who  had  assembled  to  hear  him  and  witness  it. 


"  Aye,  sure,  would  the  priests  and  princes  of  earth, 
Greet  the  fall  of  thy  flag  with  a  joyous  '  hurrah.' 
Even  now  scarce  suppressing  demoniac  mirth. 

They  would  hail  thy  decadence  with  a  fiendish  '  ha!  ha\'  " 

—  (Maynk  Reld.) 

Lincoln  then  left  Philadelphia  for  Harrisburgh,  where  he 
wis  received  by  the  Legislature  of  Pennsylvania  with  all 
the  honors  due  to  his  exalted  station,  and  in  the  evening  left 
for  Washington,  arriving  twelve  hours  sooner  than  he  was 
expected,  thus  escaping  the  assassination  intended  by  the 
conspiracy  formed  in  Baltimore  against  him. 

["For  a  long  time  it  was  believed  that  an  Italian  barber 
of  that  city  was  the  Orsini  who  undertook  to  slay  President 
Lincoln  on  his  journey  to  the  Capitol  in  February,  1861, 
and  it  is  possible  he  was  one  of  the  plotters;  but  it  has  come 
out  on  a  recent  trial  of  an  Irishman  named  Byrne,  in  Rich- 
mond, that  he  (Byrne)  was  the  Captain  of  the  band  that  was 
to  take  the  life  of  Mr.  Lincoln.  This  Byrne  used  to  be  a 
notorious  gambler  of  Baltimore,  and  emigrated  to  Richmond 
shortly  after  the  19th  of  April,  of  bloody  memory.  He  was 
recently  arrested  in  Jeff.  Davis'  capital  on  a  charge  of  keep- 
ing a  gambling-house  and  of  disloyalty  to  the  Chief  Traitor's 
pretended  government.  Wigfall  testified  to  Byrne's  loyalty  to 
the  rebel  cause,  and  gave  in  evidence  that  Byrne  was  the  Captain 
of  the  gang  who  were  to  kill  Mr.  Lincoln,  and  upon  this  evi- 
dence he  was  let  go." — Providence  Journal,  April  4,  1862.] 

Abraham  Lincoln  having  been  duly  inaugurated  President 
on  March  4,  1861,  entered  upon  the  duties  of  his  office  to 
undertake  the  mighty  task  before  him. 

A  large  portion  of  the  Roman  Catholic  population  of  the 
North,  with  Archbishop  Hughes  at  their  head,  were  ostensi- 
bly true  and  loyal  to  the  Union,  and  to  their  credit  be  it 
said,  that,  owing  to  their  knowledge  and  experience  of  the 
principles  and  institutions  of  a  free  government  of  the  peo- 
ple, that  they  to  a  certain  degree  were  so,  and  under  the 
first  noble  impulses  of  their  nature  they  rallied  promptly 
and  volunteered  their  services  in  defense  of  the  Govern, 
ment   for   the  preservation   of  the    Union.     But  as  will  be 


seen,  their  ardor  did  not  last  long,  and  their  efforts  were 
paralyzed  by  orders  from  Rome. 

Scarcely  had  Abraham  Lincoln  assumed  the  duties  and  re- 
sponsibilities of  the  executive  of  the  nation,  he  found  through 
reliable  sources  that  he  was  to  be  confronted  with  a  most 
formidable  Papal  conspiracy  against  the  Union,  in  Europe 
as  well  as  in  the  Canadian  dominion,  and  that  the  entire 
Roman  Catholic  population  of  the  South  as  well  as  the 
North,  by  their  bishops  aad  priests,  were  absolved  from 
their  allegiance  to  the  United  States  Government  and  its 
President,  Abraham  Lincoln.  In  the  North  it  was  done 
secretly,  at  the  South  it  was  done  openly. 

An  eminent  Freemason  of  Charleston,  South  Carolina  (now 
deceased),  who  remained  loyal  and  true  to  the  Union,  but 
necessarily  passive  during  the  late  War  of  the  Rebellion, 
stated  to  us  the  facts  that  this  absolving  Roman  Catholics 
from  the  allegiance  to  the  Government  of  the  United  States 
was  practiced  every  where.  When  the  act  of  secession  was 
passed  Bishop  Lynch  of  that  State  ordered  a  Te  Deum  to  be 
celebrated  in  all  the  churches  of  his  diocese,  whioh  was 
done.  Further,  that  he  consecrated  the  arms  and  flags  of 
companies  and  regiments  mustered  into  the  rebel  service. 
That  the  same  was  repeated  on  the  fall  of  Port  Sumter, 
and  he  spoke  exultingly  of  the  result  of  the  conflict.  Father 
Ryan  of  Georgia  did  the  same.  About  six  weeks  before  the 
inauguration  of  Lincoln  as  President,  the  American  flag  was 
hauled  down  from  the  staff  upon  the  State  House  at  Baton 
Rouge,  Louisiana,  and  the  Pelican  rebel  flag  was  hoisted  in 
its  place,  after  having  been  previously  consecrated  with  Ro- 
man Catholic  ceremonies  by  Father  Hubert;  and,  said  the 
Richmond  Dispatch:  "  By  approval  of  the  Roman  Catholic 
Bishop  of  Louisiana,  the  Churches  in  his  diocese  at  New  Or- 
leans and  elsewhere  were  authorized  and  donated  their  bells 
for  cannon  in  the  Confederate  service." 

"Shortly  after  Gen.  Phelps  issued  his  proclamation  at 
Ship  Island  in  1861,  Jeff.  Davis  instructed  his  agents  at 
Havana  that    '  they  must  create   the  impression  with   the 


Spaniards  that  if  the  Federals  subjugated  the  Confederacy, 
Mr.  Lincoln  would  turn  his  army  and  navy  against  slavery 
and  the  Roman  Catholic  religion  in  the  Island  of  Cuba." 
[See  Rebellion  Record.] 

The  Pope,  with  the  Archbishop  of  Mexico,  united  in  one 
object  and  purpose,  entered  into  a  coalition  with  Austria, 
Spain  and  France  to  not  only  indirectly  destroy  the  Amer- 
ican Union,  but  directly  lo  destroy  all  forms  of  republican 
government  on  the  American  continent,  and  especially  to 
establish  upon  the  ruins  of  the  Mexican  Republic  (then 
under  President  Juarez)  an  empire  ruled  and  directed  from 
the  Vatican  at  Rome,  as  will  be  seen  from  the  extract  of  a 
letter  from  Pope  Pius  IX  to  the  Emperor  Maximilian  of  Oc- 
tober 18,  1864,  which  was  captured  with  other  papers,  and 
may  now  be  found  at  Washington : 

"[Diplomatic  Correspondence  U.  S.,  Part  III,  1865,  page 

"Heretofore,  and  on  more  than  one  occasion,  we  have 
made  complaints  on  this  point,  in  public  and  solemn  acts, 
protesting  against  the  iniquitous  law  called  that  of  reform, 
which  overturned  the  most  inviolable  rights  of  the  Church 
and  outraged  the  authority  of  its  pastors,  against  the  usur- 
pations of  ecclesiastical  property  and  the  plunder  of  the 
Church;  against  the  false  maxims  which  directly  attacked 
the  holiness  of  the  Catholic  religion;  finally,  against  many 
other  outrages  committed  against  sacred  persons,  but  against 
the  pastoral  ministry  and  the  discipline  of  the  Church." 

"Let  no  one  obtain  permission  to  teach  and  publish  false 
maxims  *  *  *  let  instruction,  public  as  well  as  private,  be 
directed  and  superintended  by  ecclesiastical  authority;  and, 
finally,  let  the  chains  be  broken  that  have  hitherto  retained 
the  Church  dependent  on  the  arbitrary  control  of  the  civil 

This  letter,  of  which  the  above  is  an  extract,  was  sent  in 
answer  to  certain  acts  of  Emperor  Maximilian,  by  which  he 
confirmed  several  decrees  of  President  Juarez  in  relation  to 


religious  toleration,  public  education,  and  in  relation  to  the 
alienation  of  some  Church  property  which  had  belonged  to 
the  intriguing  treason-plotting  Jesuits  who  had  been  expelled 
from  that  country. 

Said  Bancroft,  the  historian,  in  his  eulogy  of  Abraham 
Lincoln,  delivered  February  12,  1866,  before  both  houses  of 
Congress,  the  President  and  Cabinet,  the  U.  S.  Supreme 
Court,  the  officers  of  the  Army  and  Navy  and  the  diplomatic 
Corps  assembled: 

"But  the  Republic  of  Mexico  on  our  borders  was,  like 
ourselves,  distracted  by  a  rebellion,  and  from  a  similar 

"The  monarchy  of  England  had  fastened  upon  us  slavery 
which  did  not  disappear  with  independence.  In  like  man- 
ner the  ecclesiastical  policy  established  by  the  Council  of 
the  Indies  in  the  days  of  Charles  V  and  Philip  II  retained 
its  vigor  in  the  Mexican  Republic.  The  fifty  years  of  civil 
war  under  which  she  had  languished  was  due  to  the  bigoted 
system  which  was  the  legacy  of  monarchy,  just  as  here  the 
inheritance  of  slavery  kept  alive  political  strife  and  culmi- 
nated in  civil  war.  As  with  us  there  could  be  no  quiet  but 
through  the  end  of  slavery,  s  >  in  Mexico  there  could  be  no 
prosperity  until  the  crushing  tyranny  of  intolerance  should 

"It  was  the  condition  of  affairs  in  Mexico  that  invoiced  the 
Pope  of  Rome  in  our  difficulties  so  far  that  he  alone  among 
sovereigns  recognized  the  Chief  of  the  Confederate  States  as  a 
President  and  his  sapporters  as  a  people ;  and  in  letters  to  two 
great  prelales  of  the  Roman  Catholic  Church  in  the  United 
States,  gave  Councils  for  peace  when  peace  meant  the  victory 
of  secession.  Yet  events  move  as  they  are  ordered.  The 
blessing  of  the  Pope  of  Rome  on  the  head  of  the  Duke 
Maximilian  could  not  revive  in  the  nineteenth  century  the 
ecclesiastical  policy  of  the  sixteenth;  and  the  result  is  a  new 
proof  that  there  can  be  no  prosperity  in  the  State  without 
religious  freedom." 


[On  the  3d  day  of  December,  1863,  the   Pope  acknowl- 
edged the  independence  of  the  Southern  Confederacy.] 

When  the  Secession  Convention  of  the  Southern  Confed- 
eracy met  at  Montgomery,  Ala.,  Dec.  9,  1860,  Mr.  Memmin- 
ger  presented  two  flags  in  each  of  which  was  the  cross,  to 
take  the  place  of  the  stars  and  stripes.  One  of  them  being 
sent  by  some  Roman  Catholic  young  ladies  from  Charleston, 
South  Carolina.  In  his  remarks  he  said:  "But,  sir,  I  have 
no  doubt  that  there  was  another  idea  associated  with  it  in 
their  minds — a  religious  one ;  and,  although  we  have  not  yet 
seen  in  the  heavens  the  '  in  hoc  signo  vinces '  written  upon 
the  labarum  of  Constantino,  yet  the  same  sign  has  been  mani- 
fested to  us  upon  the  tablets  of  the  earth;  for  we  all  know 
that  it  has  been  by  the  aid  of  revealed  religion  that  we  have 
achieved  over  fanaticism  the  victory  which  we  this  day  witness; 
and  it  is  becoming,  on  this  occasion,  that  the  debt  of  the 
South  to  the  cross  should  be  thus  becognized." 

This  was  the  Latin  or  Papal  cross,  with  the  stars  of  the 
rebel  States  upon  it,  which  had  swallowed  them  all — the 
cross  in  blue,  upon  a  field  of  blood.  The  objection  to  such 
a  flag  from  Protestants  and  Jews  caused  them  for  awhile  to 
adhere  to  the  "stars  and  bars,"  copied  after  the  "old  flag;" 
but  the  secret  compact  and  alliance  of  the  chief  conspirators 
with  Rome  must  be  kept,  and  the  cross  must  be  in  the  flig 
somehow,  and  the  stars  on  the  cross  must  be  retained;  but  to 
silence  the  murmurings  and  objections  of  the  Protestants 
and  Jews  the  cross  was  made  diagonal — a  St.  Andrew's 
cross — with  the  intention  in  the  future  to  restore  the  Latin 
or  Papal  cross  to  its  original  place.  It  was  this  flag  that 
was  presented  to  the  rebel  army  by  Beauregard,  the  Roman 
Catholic  General,  and  that  floated  at  the  mast-head  of  the 
Alabama,  when  commanded  by  the  Jesuit,  Raphael  Semmes, 
which  was  sunk  by  the  Kearsarge,  and  everywhere  to  go 
down  in  defeat  before  the  heaven-born  glory,  the  banner  of 
the  free,  our  own  loved  stars  and  stripes. 

Said  the  Mobile  Register:    "When  Admiral  Semmes  was 


told  by  his  physicians  that  his  disease  would  prove  fatal, 
and  that  a  few  hours,  or  at  most  days,  would  end  his  earthly 
career,  he  kiudly  thanked  them,  and  requested  a  reverend 
father  of  the  Society  of  Jesus,  his  confessor,  his  bosom  friend, 
be  sent  for  at  once.  In  (he  meantime  he  arranged  his 
earthly  affairs  quietly  and  satisfactorily.  When  the  Father 
came,  the  Admiral  received  with  marked  devotion  and  hap- 
piness the  sacrament,"  etc. 

When  President  Lincoln  found  himself  and  the  Union  so 
thoroughly  beset  with  difficulties  and  conspiracies,  and  hav- 
ing received  reliable  and  authentic  information  of  the  Papal 
hierarchy  in  the  South  and  elsewhere  absolving  Roman 
Catholics  from  their  allegiance  to  the  United  States  Govern- 
ment, he  sent  an  invitation  to  Archbishop  Hughes  of  New 
York,  to  come  to  Washington,  where  the  following  conversa- 
tion between  them  took  place: 

Said  Mr.  Lincoln,  "Archbishop  Hughes,  I  have  invited 
you  here  as  the  chief  representative  and  episcopal  dignitary 
of  the  Roman  Catholic  Church  in  the  United  States,  for  the 
purpose  of  a  conference  with  you,  the  result  of  which,  I  trust, 
will  be  of  benefit  to  the  country  and  satisfactory  to  ourselves. 
The  various  religious  denominations  in  the  South  have,  in 
many  places,  openly  declared  their  sympathy  with  the  Re- 
bellion, and  through  their  representatives  in  their  various 
conventions,  conferences,  etc.,  regard  the  division  of  the 
Union  as  a  fixed  fact.  'The  Protestant  Episcopal  Church  of 
the  Confederate  States'  is  already  a  separate  institution, 
while  the  'Methodist  Episcopal  Church  South,'  wbich  years 
ago  split  off  from  the  main  body,  has  made  its  declarations 
in  favor  of  its  own  section,  but  retains  some  organizations 
and  authority  in  States  that  are  not  in  revolt.  The  Southern 
Baptists  and  others  have  done  the  same,  and  as  religious 
organizations,  have  become  political,  and  declared  in  favor 
of  secession.  These  Protestant  religious  societies,  both 
clerical  and  laity,  are  purely  local,  and  with  no  foreign  spir- 
itual  head  or  Church  government  to  direct  or  control  them, 


and  their  pastors  are  chosen  and  accepted  by  the  popular 
voice  from  among  themselves.  To  a  gieat  extent,  however, 
though  they  have  gone  in  a  wrong  direction  in  national 
affairs,  but  they  have  followed  out  the  American  idea  of 
self-government,  and  nine  hundred  and  ninety-nine  per 
cent,  out  of  a  thousand  in  numbers  are  native  and  to  the 
manor  bom,  and  in  no  portion  of  the  United  States,  as  you 
are  no  doubt  well  aware,  is  the  prejudice  against  the  foreign- 
born  population  so  great  as  it  is  in  the  South.  Yet  through- 
out the  South,  and  in  a  great  many  places  in  the  North,  as 
I  am  reliably  informed  through  authentic  sources  and  in  the 
public  press,  the  bishops  and  priests  of  your  Church,  acting 
under  an  implied  if  not  direct  authority  from  the  Pope, 
whose  declared  sympathy  is  with  the  Rebellion,  have  ab- 
solved all  Roman  Catholic  citizens  from  their  allegiance  to 
the  United  States  Government,  encouraged  them  in  acts  of 
rebellion  and  treason,  and  have  consecrated  the  arms  and 
flags  borne  by  the  insurgent  troops  which  have  been  raised 
to  fight  against  the  Union.  Bishop  Lynch  of  Charleston, 
South  Carolina,  Fathers  Ryan  of  Georgia,  and  Hubert  of 
Louisiana,  and  others,  have  been  particularly  active  and 
conspicuous  in  this  work." 

"I  have  sent  for  you  chiefly  on  the  score  of  humanity.  I 
do  not  want  this  war,  which  has  been  so  wickedly  begun 
for  the  destruction  of  the  Union,  to  become  a  religious  one. 
It  is  bad  enough  as  it  is,  but  it  would  become  ten-fold 
worse  should  it  eventually  take  that  shape,  and  its  conse- 
quences no  one  now  living  could  foresee.  There  is  an  ap- 
parent coalition  between  the  Pope  and  Jefferson  Davis,  at 
the  head  of  the  rebel  government,  and  the  acts  of  his  bishops 
and  priests  in  the  South  and  elsewhere  confirm  this  opinion. 
And  if  such  be  the  case,  the  others  in  authoritv  and  the 
laity  in  the  North  must  naturally  be  influenced  and  governed 
in  their  actions  by  what  is  sanctioned  and  directed  by  their 
Spiritual  Head  at  Rome.  Their  loyalty  to  the  Government 
of  the  United  States  would  naturally  wane;  they  would 
become  neutral  and  passive  if  at  last  they  did  not  become 


active  sympathisers  with  the  EebellioD,  and  they  soon  take 
up  arms  as  auxiliaries  against  the  Union.  Your  Church 
is  a  unit  with  a  supreme  head  and  not  divisible.  Its  chief 
is  a  temporal  sovereign,  who  wields  the  scepter  over  the 
States  of  the  Church  in  his  own  country,  and  so  far  as  he 
can  do  so  by  concordats,  treaties  or  otherwise,  enforces  the 
establishment  of  the  Roman  Catholic  Church  as  the  relig- 
ion of  the  State  with  other  powers  where  he  is  able  to,  and 
looks  with  a  jealous  eye  upon  all  governments  where  he  does 
not  command  the  secular  arm.  or  where  his  authority  in 
temporal  affairs  is  disputed. 

"Now  what  I  desire  to  state  to  you  is,  the  definition  of  the 
rights  of  an  American  citizen  as  towards  his  government  so 
far  as  they  apply  to  the  matter  in  question.  A  native  born 
American  citizen  has  the  inherent  right  of  revolution  within 
his  own  country.  If  he  does  not  like  to  obey  the  laws  of 
his  government  or  wants  to  set  up  a  new  government,  by 
exciting  revolt  and  takes  up  arms  to  overturn  it,  he  has  the 
inherent  right  to  do  so  within  the  limits  of  the  territorial 
boundaries  of  his  government,  but  not  to  destroy  or  segre- 
gate any  portion  of  his  common  country  from  the  rest,  and 
he  must  take  his  chances  of  his  treason  and  rebellion  in  the 
success  or  -defeat  of  his  object.  Not  so,  however,  with  the 
naturalized  foreign-born  citizen,  he  has  no  such  right.  He 
cannot  become  a  President  or  Vice-President  under  our  own 
Constitution,  and  he  is  not  accorded  the  same  rights  and 
privileges  under  the  rebel  government  that  he  enjoys  under 
that  of  the  United  States.  Every  naturalized  citizen  is 
bound  by  his  oath  in  his  renunciation  of  allegiance  to 
every  other  power,  prince  or  potentate  on  the  face  of  the 
earth,  and  is  sworn  to  support  and  defend  the  Constitu- 
tion aud  Government  of  the  United  States  against  all  its 
enemies  whatsoever,  either  domestic  or  foreign.  Now  after 
having  taken  that  oath,  he  cannot  renounce  it  in  favor  of 
any  other  government  within  its  territorial  limits,  and  if 
found  to  be  giving  aid,  sympathy  or  encouragement  to  its 
enemies,    or  is  captured  with   arms  in  his  hands  fighting 


against  the  government  which  he  Las  sworn  to  support,  he 
is  liable  to  be  shot  or  hung  as  a  perjured  traitor  and  an  armed 
spy,  as  the  sentence  of  a  court  martial  may  direct,  and  he  will 

BE     SO    SHOT    OR     HUNG     ACCORDINGLY,    AS   THERE    WILL   BE   NO 

exchange  of  such  prisoners.  If  a  naturalized  citizen  finds 
that  he  cannot  comply  with  his  oath  of  naturalization,  he 
must  leave  the  country,  or  abide  the  consequences  of  his 
disaffection  and  disloyalty. 

'•The  position  in  which  the  bishops  and  priests  of  your 
Church  in  the  South  have  placed  the  naturalized  citizens  be- 
longing to  their  faith,  as  well  as  themselves,  is  a  perilous 
one,  and  their  acts  must  be  recalled  and  annulled  by  the  Pope, 
or  they  and  their  followers  must  abide  the  results  of  their  per- 
jm-ed  aud  treasonable  action." 

Archbishop  Hughes,  nominally  a  Union  man,  and  neces- 
sarily for  policy's  sake,  if  nothing  else,  compelled  to  be  so 
from  his  official  position  in  that  Church,  as  a  public  man 
in  the  North,  and  himself  a  naturalized  citizen,  saw  the 
status  of  himself  and  others  in  like  condition,  and  feeling 
the  full  force  of  President  Lincoln's  argument,  agreed  to  do 
what  he  could  by  his  influence  with  the  Pope  to  have  the 
acts  referred  to  annulled  by  the  Pope,  and  this  with  other 
matters  to  prove  his  own  loyalty  and  sincerity,  went  to  Eu- 
rope for  that  purpose  as  well  as  others  with  which  he  was 
entrusted  with  a  special  mission  by  President  Lincoln,  which 
he  performed  satisfactorily  and  received  his  personal  thanks. 

The  effect  was  a  simulated  neutrality,  but  the  evil  had 
been  done  already,  and  as  the  war  had  to  be  fought  out  to 
the  bitter  end,  there  was  that  which  could  not  have  been 
the  result  of  accident,  but  rather  of  design,  among  Roman 
Catholic  troops  who  were  engaged  on  both  sides,  and  in 
battle,  as  a  general  rule,  they  were  not,  as  organized  bodies, 
arrayed  against  each  other.  In  Northern  cities  they  re- 
sisted the  draft,  created  riots  and  performed  acts  of  outrage, 
robbery  and  murder,  which  at  last  had  to  be  suppressed  by 
veteran  troops  sent  from  the  field  for  that  purpose. 


But  the  war  bad  come  to  nn  end.  The  original  plan  of  the 
Jesuits  and  the  Pope,  both  in  the  United  States  and  Mexico, 
was  to  end  in  ignominious  failure — the  Union  cause  to  tri- 
umph and  the  Republic  of  Mexico  to  be  restored.  Protestant 
blood  on  both  sides  had  been  caused  to  flow  in  rivers  and 
drench  the  mountains  and  the  plains,  while  the  places  of 
the  victims  of  the  internecine  strife  were  to  be  filled  with 
importations  from  Roman  Catholic  populations  from  abroad. 
During  the  long  night  of  four  years  of  sorrow  and  tears  and 
death  which  swept  every  hearthstone  in  the  land,  Abraham 
Lincoln,  ever  trusting  and  ever  confident  of  the  coming 
dawn  of  liberty,  of  peace  and  the  success  of  the  cause  of 
the  Uuion,  was  in  receipt  of  constant  threats  of  assassina- 
tion. In  July,  1864,  on  beinj*  reminded  that  right  must 
eventually  triumph,  admitted  that,  but  expressed  the  opin- 
ion that  he  should  not  live  to  see  it,  and  added:  "  /  feel  a 
'presentiment  that  I  shall  not  outlast  the  Rebellion.  *  When  it  is 
over,  my  work  will  be  done!'  " 

But  that  the  great  crime  of  his  assassination  might  not  be 
fixed  upon  the  real  Jesuit  conspirators  and  murderers,  the 
South  was  to  be  made  to  unjustly  bear  the  stigma  of  the 
horrid  deed,  which  was  to  forever  rankle  as  a  festering  thorn 
in  the  restored  Union  and  keep  alive  the  smouldering  embers 
of  sectional  hate  between  the  North  and  the  South,  and  to 
keep  Protestant  Americans  forever  apart,  while  the  balance 
of  power  should  be  augmented  and  retained  in  the  hands  of 
the  Papal  hierarchy,  "a  sword  whose  blade  should  be  every- 
where, but  with  its  hilt  at  Rome." 

We  have  thus  shown  the  outlines  with  some  of  the  details 
of  the  general  Papal  conspiracy  against  the  United  States, 
and  Abraham  Lincoln  as  President,  with  Pope  Pius  IX  at  the 
head,  and  in  our  next  chapter  we  shall  review  the  circum- 
stances connected  with  the  assassination  of  Abraham  Lincoln, 
and  the  deed  itself. 




We  shall  soon  come  to  the  scene  of  the  great  tragedy,  which 
occurred  at  John  T.  Ford's  Theatre  at  Washington  City,  on 
the  night  of  April  14th,  1865.  Whenever  Rome  decides  up  on 
a  funeral  the  corpse  is  sw#  to  be  ready!  The  prophecy  and 
warnings  of  Father  Chiniquy  and  continually  repeated 
threats  of  assassination  received  for  nearly  nine  years  by 
Abraham  Lincoln  were  now  to  be  fulfilled. 

Says  Gen.  L.  C.  Baker,  the  eminent  detective:  "  On  one 
occasion  I  carried  to  Mr.  Lincoln  two  anonymous  communi- 
cations, in  which  he  was  threatened  with  assassination.  In 
a  laughing,  joking  manner,  he  remarked:  'Well,  Baker, 
what  do  they  want  to  kill  me  for?  If  they  kill  me,  they 
will  run  the  risk  of  getting  a  worse  man.' " 

Was  he  not  a  worse  man  for  the  Union?  [Andrew  John- 
son's nomination  for  Vice-President  was  distasteful  to  Lin- 
coln, but  he  preferred  him  to  Gen.  W.  S.  Rosecrans,  a  Ro- 
man Catholic,  whose  name  was  suppressed  by  Stanton,  the 
Secretary  of  War.]  In  reply  to  a  letter  of  warning  from 
Hon.  John  Bigelow,  then  American  Consul  to  Paris,  Mr. 
Seward,  Secretary  of  State,  wrote  as  follows: 


"  Department  of  State,  ) 

Washington,  July  15,  1864.  ) 
*     *     *     "There  is  no  doubt  that,  from  a  period  anterior 
to  the  breaking  out  of  the  insurrection,  plots  and  conspira- 
cies for  the  purposes  of  assassination  have  been    frequently 
formed  and  organized,  and  it  is  not  unlikely  that  such  a  one 


has  been  reported  to  you,  is  now  in  agitation  among  the  in- 
surgents. If  it  be  so,  it  need  furnish  no  ground  for  anxiety. 
Assassination  is  not  an  American  practice  or  habit,  and  one 
so  vicious  and  so  desperate  cannot  be  engrafted  into  our 
political  system.  This  conviction  of  mine  has  steadily  gained 
strength  since  the  civil  war  began.  Every  day's  experience 
confirms  it.  The  President  during  the  heated  season  occu- 
pies a  country  house  near  the  Soldiers'  Home,  two  or  three 
miles  from  the  city.  He  goes  to  and  from  that  place  on 
horseback  night  and  morning,  unguarded.  I  go  there  unat- 
tended at  all  hours,  by  daylight  and  moonlight,  by  starlight 
and  without  any  light." 

Fatal,  delusive  confidence,  and  to  be  taken  advantage  of 
when  the  plot  at  last  was  fully  ripe  for  execution.  Our 
Consul  in  London  was  apprised  of  plots  for  the  assassina- 
tion of  the  President,  Cabinet  and  distinguished  Generals. 

On  March  17,  1865,  Consul  F.  H.  Morse,  in  his  letter, 
among  other  things,  repeats  the  language  of  his  secret 
agent,  speaking  of  the  conspirators  there  in  Paris: 

"  For  I  repeat  again  what  I  have  already  done  to  you  be- 
fore: They  are  bent  on  destruction,  and  will  not  stop  at 
any  object,  even  to  the  taking  of  life,  so  as  to  attain  their 
ends;  and,  mark  me,  Mr.  Seward  is  not  the  only  one  they  will 
assassinate.  I  have  heard  some  fearful  oaths,  and  it  is  war 
to  the  teeth  with  them.  I  feel  confiJent  that  there  is  some 
secret  understanding  between  them  and  the  Emperor  of  this  gov- 
ernment— at  least,  I  am  given  to  understand  so.  The  death 
of  the  Duke  de  Momy  has  deprived  them  of  an  interview 
with  the  Emperor,  which  was  to  have  taken  place,  if  I  am 
rightly  informed,  on  Sunday  last." 

On  the  14th  day  of  April,  1865,  President  Lincoln  had  pre- 
sided over  a  very  harmonious  meeting  of  his  Cabinet  and 
invited  all  of  them  who  felt  so  disposed  to  accompany  him 
to  the  theater  that  evening;  but  for  various  reasons  and  ex- 
cuses of  other  engagements,  there  was  not  one  of  them  able 
to  avail  themselves  of  his  invitation.     However,  Mr.  Lincoln  , 


accompanied  by  his  wife,  Major  H.  R.  Rathbone  and  Miss 
Clara  H.  Harris,  went  to  Ford's  Theater  in  the  evening,  to 
witness  the  play  of  our  "  American  Cousin." 

The  full  description  in  all  its  details  of  the  act  of  the  as- 
sassination of  Abraham  Lincoln  by  John  Wilkes  Booth,  is 
too  familiar  to  our  readers  to  be  repeated  here.  We  will 
briefly  state,  however,  that  "about  ten  o'clock  of  April  14, 
1865,  while  the  play  of  '  Our  American  Cousin  '  was  pro- 
gressing, a  stranger,  who  proved  to  be  John  Wilkes  Booth, 
an  actor  of  some  note,  worked  his  way  into  the  proscenium- 
box  occupied  by  the  Presidential  party,  and  leveling  a  pistol 
close  behind  the  head  of  Mr.  Lincoln,  he  fired,  and  the  ball 
was  lodged  deep  in  the  brain  of  the  President.  The  assas- 
sin then  drew  a  dirk,  assaulted  Major  Rathbone,  who  at- 
tempted to  detain  him,  inflicting  severe  wounds,  sprang 
from  the  box,  flourishing  the  weapon  aloft,  and  shouted,  as 
he  reached  the  stage :  '  Sic  semper  tyrannus!  the  South  is 
avenged!'  He  dashed  across  the  stage,  and  before  the  audi- 
ence could  realize  the  real  position  of  affairs,  the  murderer 
had  mounted  a  fleet  horse  in  waiting  in  an  alley  in  the  rear 
of  the  theater,  and  galloping  off,  he  escaped  for  a  time.  In 
his  attempt  to  jump  from  the  box  to  the  stage  his  spur 
caught  in  the  folds  of  the  American  flag,  which  caused  him 
to  break  his  leg,  and  which  accident  also  eventually  aided  in 
his  capture." 

The  foul  deed  at  last  had  been  accomplished,  and  the 
prophecy  of  Father  Chiniquy  was  fulfilled.  At  just  twenty- 
two  minutes  past  seven  o'clock  on  the  morning  of  April  15, 
1865,  the  soul  of  Abraham  Lincoln  returned  to  its  Maker. 
The  autopsy  was  held  by  the  surgeons,  and  his  body  was 
borne  through  cities  and  towns  to  find  a  resting-place  at 
last  at  his  home  in  Springfield,  Illinois. 

The  escape  of  the  principal  assassin,  and  the  search  for 
him  and  his  accomplices  in  the  crime,  which  was  imme- 
diately followed  up  by  Gen.  Lafayette  C.  Baker,  and  the  de- 
mands for  vengeance  and  punishment  of  the  conspirators 
now  engrossed  the  attention  of  the  people.     As  there  were 


Roman  Catholics  directly  involved  in  the  planning  and  ese 
cution  of  the  plot,  with  the  whole  Jesuit  organization  be- 
hind them,  officers  in  pursuit  aud  search  for  the  murderers 
were  thrown  off  on  a  false  scent,  that  they  might  make 
their  escape.  Some  had  been  already  arrested.  Concerning 
these,  says  Gen.  Baker,  in  his  faithful  report:  "7  mention, 
as  an  exceptional  and  remarkable  fact,  that  every  conspirator  in 
custody  is  by  education  a  Catholic." 

Mrs.  Surratt  and  her  whole  family  were  Roman  Catholics, 
and  before  she  moved  to  Washington  City  from  Snrrattsville 
she  left  her  tavern  to  a  trusty  friend,  John  Lloyd,  who  icas 
also  a  Roman  Catholic,  and  aided  Booth  and  Harold,  as 
originally  provided  for  in  the  conspiracy,  in  arming  them 
and  in  making,  their  escape.  Says  Gen.  Baker:  "Treason 
never  found  a  better  agent  than  Mrs.  Surratt.  She  was  a 
large,  masculine,  self-possessed  female,  mistress  of  her  house, 
and  as  lithe  a  rebel  as  Belle  Boyd  or  Mrs.  Greenborough. 
She  had  not  the  flippancy  and  menace  of  the  first,  nor  the 
social  power  of  the  second;  but  the  Rebellion  has  found 
no  fitter  agent.  At  her  country  tavern  at  Snrrattsville  aud 
Washington  home  Booth  was  made  welcome." 

Six  weeks  before  the  murder  young  S  irratt  had  taken  two 
splendid  repeating  carbines  to  Snrrattsville  and  told  John 
Lloyd  to  secrete  them,  and  he  did  so.  On  Thursday,  the  day 
before  the  murder,  John  Surratt,  who  knew  of  and  connived 
at  the  assassination,  was  sent  northward  by  his  mother,  and 
in  company  with  two  disguised  Jesuit  priests,  made  his  way 
to  Canada,  and  of  whose  escape  we  shall  speak  of  h<  reafter. 
On  the  very  afternoon  of  the  murder,  Mrs.  Surratt  was 
driven  to  Surrattsville,  and  she  told  John  Lloyd  to  have  the 
carbines  ready,  because  they  would  be  called  for  that  night. 
Harold  was  made  quartermaster,  aud  hired  the  horses.  He 
and  Atzerodt  were  mounted  betweeu  eight  o'clock  and  the 
time  of  the  murder,  and  riding  about  the  streets  together. 
Lloyd,  a  few  days  before  the  murder,  sent  his  wife  away  on  a 
visit  to  Fort  Fresh.  She  did  not  know  why  she  was  sent  away, 
but  swore  it  was  so.     Harold,  three  weeks  before  the  murder, 


visited  Port  Tobacco,  and  said  that  "the  next  time  the 
boys  heard  of  him  he  would  be  in  Spain;"  he  added,  "  that 
with  Spain  there  was  no  extradition  treaty,"  which  is  well 
known  as  one  of  the  most  intense  Koman  Catholic  Govern- 
ments and  countries  on  the  globe,  the  birthplace  of  Ignatius 
Loyola,  the  founder  of  the  Order  of  the  Jesuits,  where  the 
Inquisition  was  first  established  and  last  destroyed.  Harold 
said  at  Surrattsville  that  he  meant  to  make  a  barrel  of 
money,  or  his  neck  would  stretch.  Atzerodt  said  if  he  ever 
came  to  Port  Tobacco  again  he  would  be  rich  enough  to  buy 
the  whole  place.  Wilkes  Booth  told  a  friend  to  go  to  Ford's 
on  Friday  night  and  see  the  best  acting  in  the  world. 
Michael  O'Laughlin  and  Sam.  Arnold  were  to  have  been 
parties  to  it,  but  backed  out  of  it  in  the  end — O'Laughlin 
taking  upon  himself  the  crime  to  kill  General  Grant.  "They 
all,  however,  relied  npon  Mrs.  Surratt,  and  took  their  cues  from 
Wilkes  Booth." 

Now  who  controlled  and  directed  Mrs.  Surratt  4n  this  con- 
spiracy ?  Was  it  Booth  ?  No!  It  was  the  Jesuit  priest- 
hood  who  webe  her  Father  Confessors,  who  like  Father 
LeBelle  with  his  sister  in  Chiniquy's  case,  claimed  to  possess 
the  power  in  the  confessional  to  forgive  the  very  crimes  that  they 
suggested  and  incited. 

The  manner  of  the  capture  of  Booth  and  Harold,  and 
the  tragic  fate  of  the  former,  is  too  familiar  to  our  readers 
to  be  repeated  here.  Our  aim  is  to  direct  attention  to  the 
real  originators  and  arch  conspirators  and  plotters  against 
the  Union,  the  life  of  the  Kepublic  and  of  Abraham  Lincoln, 
and  to  show  the  connection  between  them  and  the  tools  they 

The  indictment  of  the  prisoners  and  others — David  E. 
Harold,  George  A.  Atzerodt,  Lewis  Payne,  Michael  O'Laugh- 
lin, John  H.  Surratt,  Edward  Spangler,  Samuel  Arnold, 
Mary  E.  Surratt  and  Samuel  Mudd — charged  them  with 
combining,  confederating  and  conspiring  together  with  one 
John  H.  Surratt,  John  Wilkes  Booth,  Jefferson  Davis, 
George  N.  Sauuders,  Beverly  Tucker,  Jacob  Thompson,  Wil- 


Ham  C.   Cleary,  Clement  C.  Clay,  George  Harper,  George 
Young  and  others  unknown,  to  kill  Abraham  Lincoln,  Presi- 
dent, Andrew  Johnson,  Vice-President,  William  H.  Seward, 
Secretary  of  State,  and  Ulysses  S.  Grant,  Lieut.-General  in 
command  of  the  Armies  of  the  United   States,    under  the 
direction  of  the  said  Abraham  Lincoln,  etc  ,  and  for  having 
traitorously  murdered  the  said  Abraham  Lincoln,  then  Presi- 
dent of  the  United  States,  and  traitorously  assaulting  with 
intent  to  kill  and  murder  the  said  William  H.  Seward,  then 
Secretary  of  State,  etc,  and  with  lying  in  wait  with  intent  to 
kill   and  murder  Andrew  Johnson,  Vice-President   of  the 
United  Hates,  etc.,  and  Ulysses  S.  Grant,  then  being  Lieut.- 
General  in  command  of  the  Armies  of  the  United  States,  etc. 
Of  these  prisoners,  Harold,  Atzerodt,  Payne  and  Mrs.  Sur- 
ratt,  on  July  5,   1865,  were  found  guilty  by  the  Court  and 
sentenced  to  be  hanged,  and   President  Johnson  fixed  the 
day   of  execution,  the  7th   day  of  July,  1865,  or  only  two 
days    thereafter.      The    sentence    of    Arnold,    Mudd    and 
O'Laughlin  were  at  hard  labor  for  life,  and  Spangler  at  hard 
labor  for  six  years. 

•  *  Atzerodt  had  a  room  almost  directly  over  Vice-Presi- 
dent Johnson's  and  had  all  the  materials  and  weapons  for 
murder,  but  lost  spirit  or  opportunity.  Booth's  coat  was 
found  there,  and  he  had  evidently  occupied  the  same  room. 
Atzerodt  fled  alone,  and  was  found  at  the  house  of  his 
uncle,  in  Montgomery  County,  Maryland." 

There  will  ever  be  an  unsatisfactory  mystery  about  Andrew 
Johnson  not  meeting  with  the  same  fate  of  Lincoln  on  that 
eventful  night.  Payne  had,  as  far  as  he  was  able,  done  his 
bloody  work  with  William  H.  Seward,  and  having  vainly 
tried  to  escape  from  Washington,  was  thrown  from  his 
horse,  and  returned  in  time  to  be  taken  prisoner  at  Mrs. 
Surratt's  house  when  she  was  arrested.  Why  did  not 
Atzerodt  attempt  the  life  of  Johnson  as  agreed?  By  reason 
of  Grant  leaving  the  city  in  going  to  New  York,  O'Laughlin 
failed  to  kill  him.  Mrs.  Surratt  had  faithfully  performed 
her  part  of  the  conspiracy.    Coarse  and  hard  and  calm,  Mrs. 


Surratt  shut  up  her  house  after  the  murder  and  waited  with 
her  daughters  until  the  officers  came.  She  was  impertura- 
ble,  and  rebuked  her  girls  for  weeping,  and  would  have 
gone  to  jail  like  a  statue,  but  that  in  her  extremity  Payne 
knocked  at  her  door.  He  had  come,  he  said,  to  dig  a  ditch 
for  Mrs.  Surratt,  whom  he  well  knew.  But  Mrs.  Surratt 
protested  that  she  had  never  seen  the  man  at  all. 

11  How  fortunate,  girls,"  she  said,  "that  these  officers  are 
here;  this  man  might  have  murdered  us  all." 

11  Her  effrontery  stamps  her  as  worthy  of  companionship 
with  Booth.  Payne  has  been  identified  by  a  lodger  of  Mrs. 
Surratt's  as  having  visited  the  house  twice  under  the  name 
of  Wood." 

"On  the  night  before  the  execution  Miss  Surratt  was  with 
her  mother  several  hours,  as  were  also  Rev.  Fathers  Wiget 
and  Walter,  and  Mr.  Brophy,  who  was  also  present  that 
morning.  She  slept  very  little,  if  any,  and  required  consid- 
erable attention,  suffering  with  cramps  and  pains  the  entire 
night,  caused  (it  is  said)  by  her  nervousness."  [Query:  Was 
it  not  owing  to  something  administered  by  the  priests?] 
"  When  being  led  out  for  execution  she  cast  her  eyes  upward 
upon  the  scaffold  for  a  few  moments,  With  a  look  of  curi- 
osity combined  with  dread.  One  glimpse,  and  her  eyes  fell 
to  the  ground,  and  she  walked  along  mechanically,  her  head 
drooping,  and  if  she  had  not  been  supported  would  have 
fallen.  She  ascended  the  scaffold,  and  was  led  to  an  arm- 
chair, in  which  she  was  seated.  An  umbrella  was  held  over 
her  by  the  two  holy  fathers  to  protect  her  from  the  sun.  Dur- 
ing the  reading  of  the  order  of  the  execution  by  General 
Hartranft,  the  priests  held  a  small  crucifix  before  her,  which 
she  kissed  fervently  several  times." 

"  The  alleged  important  after-discovered  testimony  which 
Aiken,  counsel  for  Mrs.  Surratt,  stated  would  prove  her  in- 
nocence, was  submitted  to  Judge  Advocate  General  Holt, 
and  after  a  careful  examination,  he  failed  to  discover  any- 
thing in  it  having  a  bearing  on  the  case.  This  was  com- 
municated to  President  Johnson,  and  he  declined  to  interfere 
in  the  execution  of  Mrs.  Surratt." 


There  are  some  things  in  connection  with  this  summary 
justice  inflicted  upon  these  condemned  instruments  and  tools 
while  the  chief  conspirators  remained  in  the  background  and 
went  unpunished,  that  are  subject  to  investigation.  The 
shortness  of  time,  scarcely  forty-eight  hours  from  the  time 
of  receiving  their  sentences  until  being  executed.  This  may 
partly  be  explained  on  the  ground  of  its  being  the  action  of 
a  military  court;  but  President  Johnson  being  the  Com- 
mander-in-Chief, could  have  granted  a  reprieve  for  a  short 
time  longer,  and  could  have  commuted  the  sentence  of 
Mrs.  Surratt  to  imprisonment  for  life  on  account  of  her 
sex,  but  '  dead  men  {and  dead  women)  tell  no  tales.''  He  not 
only  refused  to  reprieve  or  commute  her  sentence,  but  that 
he  might  not  be  importuned  to  interfere,  gave  imperative 
orders  that  he  would  receive  no  one  that  day.  In  vain  did 
Miss  Surratt  that  morning  apply  to  see  him  and  plead  for 
her  mother's  life  during  the  whole  forenoon,  up  to  the  last 
moment  before  the  execution  took  place,  but  it  was  utterly 
useless,  and  with  the  exception  of  Mrs.  Surratt 's  counsel, 
there  was  none  to  appeal  for  her. 

That  Mrs.  Surratt  was  guilty  of  performing  her  part  in 
the  terrible  drama  there  is  not  the  least  doubt,  but  the  great- 
est criminals  went  unhung.  Strict  orders  were  given  that  no 
newspaper  reporters  should  be  admitted  to  the  cells  of  the 
condemned, 'that  no  further  information  or  any  confession 
or  statement  should  be  elicited  from  them,  and  therefore  what- 
ever they  had  to  say  should  be  lodged  in  the  breasts  of  their 
spiritual  advisers  alone.  As  a  sow  will  eat  her  own  progeny, 
so  Kome  was  also  interested  in  having  no  reprieve  or  com- 
mutation of  sentence  granted,  and  the  Jesuit  priesthood 
therefore  made  no  extra  exertions  in  their  behalf,  while  the 
son  of  the  murderess  was  concealed  and  found  protection 
within  her  bosom.  The  priests  who  attended  Mrs.  Surratt 
performed  their  part  well,  and  by  means  of  the  seal  of  con- 
fession, by  which  felony  is  compounded  and  the  ends  of  justice 
defeated  by  it,  perfect  security  is  guaranteed  to  the  criminal, 
no  matter  how  great  the  crime,  while  priests  placed  in  full 


knowledge  of  it,  nse  that  knowledge  to  advance  the  inter- 
ests of  the  Papal  power,  and  to  conceal  their  own  complicity 
and  guilt. 

A  constant  effort  has  been  made  from  that  time  to  cover 
the  crime  of  Abraham  Lincoln's  assassination  by  throwing 
dust  into  the  eyes  of  the  American  people,  and  attributing 
the  cause  to  mental  hallucination  on  the  part  of  "Wilkes 
Booth,  who  imagined  Lincoln  to  be  a  Caesar  and  himself  a 
Brutus,  destined  to  take  his  life.  That  his  great  love  for 
the  South  and  hatred  of  the  North,  and  especially  of  Lin- 
coln as  President,  was  coupled  with  his  idea,  and  acting 
under  this  inspiration,  he  became  the  chief  conspirator  and 
actor  in  this  bloody  drama;  and  the  theory  is  made  to  ap- 
pear as  plausible  as  possible,  to  divert  attention  from  the 
Brotherhood  of  Hell,  which  is  governed  and  directed  from 
their  head  at  Kome. 

It  has  been  told  to  us,  coming  from  what  we  believe  to  be 
true  authority,  that  Booth,  about  three  weeks  before  he  com- 
mitted the  crime,  was  admitted  to  the  Roman  Catholic 
Church,  and  privately  received  the  sacraments  from  no  less 
a  personage  than  Archbishop  Spaulding  himself,  which  he 
did  to  silence  any  conscientious  scruples  that  he  might  have 
to  taking  Abraham  Lincoln's  life,  and  that  he  might  have 
the  whole  influence  and  sympathy  of  persons  of  that  faith 
in  protecting  and  concealing  him  when  the  act  was  done  to 
aid  him  in  it.  He  certainly  had  that  aid  and  influence  in 
planning  and  accomplishing  his  hellish  work  and  in  making 
his  escape,  and  it  could  not  have  been  more  cheerfully  and 
faithfully  rendered,  than  it  was,  even  if  he  had  been  a  Jesuit 
priest  himself.  We  believe  the  statement  to  be  true;  and 
as  it  was  but  a  short  time  after  that  Archbishop  Spaulding 
received  a  donation  of  funds  for  a  specific  purpose,  which 
was  to  uniform  and  equip  a  military  body  in  the  same  man- 
ner and  stvle  as  the  Papal  Guard  at  Rome.  The  uniforms, 
muskets,  cartridge-boxes  and  belts  all  bearing  the  Papal 
coat  of  arms,  and  consecrated  by  the  Pope  himself,  were 
sent   to  Archbishop  Spaulding  at  Baltimore;    and  when  he 


died  he  was  buried  with  military  honors,  and  his  remains 
escorted  by  the  same  military  body-guard.  The  entire  dio- 
cese of  Archbishop  Spaulding  was  rebel  to  the  core  and 
fierce  in  its  hatred  of  Lincoln. 

Th^re  is  an  old  saying  that  "murder  will  out,"  and  even 
Roman  Catholics  who  will  confess  to  their  priest,  will  at 
some  time  thereafter  when  not  apprehending  danger  to 
themselves,  will  tell  and  disclose  more  than  is  prudent, 
and  thus  give  themselves  away,  as  will  appear  from  the  fol- 
lowing special  dispatch  from  Philadelphia  to  the  Chicago 
Tribune  of  December  3,  1882: 

•'  A  hitherto  unpublished  and  very  interesting  story  of 
Lincoln'  assassination  will  appear  in  the  Press  to-morrow, 
and  includes  acts  of  the  assassin  just  previous  to  his  shoot- 
ing the  President,  with  his  letter  of  justification,  intrusted 
to  John  Matthews  the  actor,  to  John  F.  Coyle,  editor  of 
the  National  Intelligencer.  The  story  is  told  by  John 
J.  Ford  the  theater  manager  and  Mr.  Matthews.  After 
stating  that  it  is  morally  certain  that  Booth  never  thought  of 
the  murder  until  the  day  it  icas  committed"  [Too  thin.] 
Mb.  Ford  said:  "Until  Booth  came  to  the  theater  that 
morning  he  had  no  knowledge  that  the  President  intended 
visiting  the  theater  in  the  evening.  That  afternoon  he  wrote 
the  letter  justifying  his  assassination.  [Note. — A  long  let- 
ter of  over  two  hundred  lines.']  This  letter  he  gave  to  John 
Matthews,  who  is  now  engaged  in  New  York.  He  was 
then  playing  at  my  theater.  The  letter  was  intended  to 
be  published  in  the  National  Intelligencer,  and  it  was  well 
towards  night  when  he  gave  it  to  Matthews.  He  was  riding 
down  Pennsylvania  Avenue  toward  the  National  Hotel  when 
he  met  Matthews  and  handed  him  the  letter. 

diately after  the  shooting,  and  no  one  ever  saw  it  but  him." 

Finding  that  all  his  plans  for  abduction- had  failed,  and  the 
end  of  the  war  was  growing  nearer  and  nearer,  he  at  the 
very  last  moment  determined  to  take  the  desperate  chance 


of  assassination.    Booth  was  a  very  gifted  young  man,  and 
was  a  great  favorite  in  society  in  Washington.     He  was  en. 
gaged,  it  was  said,  to  a  young  lady  uf  high  character  and 
position.     I   understand  that  she  wrote  to   Edwin  Booth 
after  the  assassinatiou,  telling  him  that  she  was  his  broth- 
er's bethrothed,  and  would  marry  him  even   at  the  foot  of 
the  scaffold.     *'  My  God!  my  God!  I  have  no  longer  a  coun- 
try!   This  is  the  end  of  Constitutional  liberty  in  America." 
These  were  the  words  spoken  with   startling  emphasis  on 
the  evening  of  the   14th  of  April,  1865,   by  John  Wilkes 
Booth.     He   was    passing  down  Pennsylvania  Avenue,   in 
Washington,  and  near  the  corner  of  Thirteenth  street  had 
met  John  Matthews,  a  fellow-actor  and  a  boyhood  friend, 
whom  he  thus  addressed:  " .'  He  was  as  pale  as  a  ghost  when 
he  uttered  these  words, '  said  Mb.  Matthews  to  me  a  day  or 
two    since.     There    were   quite  a  number  of  Confederate 
prisoners  along  the  avenue  as  he  spoke,  and  when  he   said 
'This  is  an  eDd  to  Constitutional  liberty  in  America,'  he 
pointed  feelingly   toward   them.     He  looked  at  them   after 
they  had  passed,  and  was   thoughtful.     He   turned  to  me 
quickly  and   said:    '  I  want  you  to  do  me  a  favor.'     'Any- 
thing in  my  power,  John,'  I  replied.     He   thrust  his  hand 
into  his  pocket  and  drawing  out  a  letter,  said:  ' Deliver  this 
to  Me.  Coyle,  of  the  National  Intelligencer,  to-night,  by  eleven 
o'clock,  unless  I  see  you  before  that.     If  I  do,  I  can  attend  to 
it  myself.1     I  took  the  letter,  saw  that  it  was  sealed,  put  it 
into  my  pocket  and  walked  on.     Booth,  who  was  on  horse- 
back, rode  rapidly  down  the  street,  and   I  never  saw  him 
again  until  he  jumped  from  the  box  in  Ford's  Theater,  after 
shooting  the  Pbesident.     I   was  then  playing  at  Ford's 
Theater,    the   piece  being  *  Our  American  Cousin.'     Laura 
Keene  was   the  star.     Booth  almost  ran  against  me,  as  he 
leaped  across  the  stage,  on  his  way  to  the  door.     There  was 
of  course   a  great  commotion,  and   I   at  once  went  to  my 
dressing-room  and  picked  up  my  wardrobe,  passed  under 
the  stage  out    through  the  orchestra  and  the  auditorium  to 
the  street,  with  the  audience.     My  room  was  directly  oppo- 


site,  at  Mr.  Peterson's,  the  house  at  which  Mr.  Lincoln  died. 
I  walked  quickly  across,  locked  the  doors,  and  began  at  once 
to  change  my  clothes.  In  picking  up  my  coat,  the  letter 
which  Booth  had  given  me  upon  the  street  before  the  theater 
opened,  dropped  out  of  my  pocket  upon  the  floor.  I  had 
almost  forgotten  it  in  my  excitement.  I  quickly  picked  it 
up,  tore  it  open,  and  read  it  very  carefully.  'My  God!' 
thought  I,  '  this  condemnation  of  my  friend  shall  not  be  found 
in  my  possession!'  and  I  THREW  IT  INTO  THE  FIRE, 
watched  it  until  it  burned  to  cinders,  and  then  mixed  the 
atoms  with  the  coal-ashes.  In  the  excitement  and  horror 
which  followed  the  shooting,  the  archangel  could  never 
have  explained  the  possession  of  that  letter.  I  did  not  then 
realize,  however,  by  what  a  slender  thread  my  life  was 
hung.  My  impulse  when  I  read  the  letter  was,  that  the  evi- 
dence to  condemn  my  friend  shoidd  not  remain  with  me." 
[Note. — It  will  thus  be  seen  that  Matthews  became  an  ac- 
cessory to  the  murder  of  Lincoln  after  the  fact  by  his  own 
admission. ] 

The  correspondent  asked  Mr.  Matthews:  "Who  else  saw 
that  letter  besides  yourself  ?"  He  answered:  "  No  other  liv- 
ing man  after  it  came  into  my  possession.  It  was  sealed  and 
directed  to  Mr.  Coyle,  one  of  the  editors  of  the  National  In- 

"  Do  you  recall  ITS  CONTENTS  ?"  "  Almost  as  vividly 
as  though  I  had  just  committed  them  to  memory.     It  began: 

"  '  Washington,  D.  C,  April  14,  1865. 
"  'To  My  Countrymen  :  For  years  I  have  devoted  my 
time,  my  energies  and  every  dollar  I  possessed  in  the  world 
for  the  furtherance  of  an  object.  I  have  been  baffled  and 
disappointed.  The  hour  has  come  when  I  must  change  my 
plan.  I  know  the  vulgar  herd  will  blame  me  for  what  I  am 
about  to  do,  but  posterity  I  am  sure  will  justify  me.  [Right 
or  wrong,  God  judge  me,  not  man.  Be  my  motive  good  or 
bad,  of  one  thing  I  am  sure — the  lasting  condemnation  of 
the  North.  I  love  peace  more  than  life.  I  have  loved  the 
Union  beyond  expression.    For  four  or  five  years  I  waited, 


hoped  and  prayed  for  the  dark  clouds  to  break,  aDd  for  a 
restoration  of  our  former  sunshine.  To  wait  longer  would 
be  a  crime.  My  prayers  have  proved  as  idle  as  my  life. 
God's  will  be  done.  I  go  to  see  and  share  the  bitter  end,] 
This  war  is  a  war  with  the  Constitution  and  the  reserved 
rights  of  the  State.  [It  is  a  war  upon  Southern  rights  and 
institutions.  The  nomination  of  Abraham  Lincoln,  four 
years  ago,  bespoke  war.  His  election  forced  it.  I  have 
held  the  South  was  right.  In  a  foreign  struggle,  I  too 
could  say,  "My  country,  right  or  wrong;"  but  in  a  strug- 
gle such  as  ours,  where  the  brother  tries  to  pierce  the 
brother's  heart,  for  God's  sake,  choose  the  right!  When  h, 
country  like  this  spurns  justice  from  her  side,  she  forfeits  the 
allegiance  of  honest  freemen,  and  should  leave  him  untram- 
meled  by  any  fealty  soever,  to  act  as  his  conscience  may  ap- 
prove. People  of  the  North,  ^o  hate  tyranny,  to  love  lib- 
erty and  justice,  to  strike  at  wrong  and  oppression,  was  the 
teaching  of  our  fathers.  The  study  of  our  early  history  will 
not  let  me  forget  it,  and  may  it  never.  ] 

"'I  do  not  want  to  forget  the  heroic  patriotism  of  our 
fathers  who  rebelled  against  the  oppression  of  the  mother 

[*'  'This  country  was  formed  by  the  white,  not  the  black 
man,  aud  looking  upon  African  slavery  from  the  same 
stand-point  held  by  the  noble  framers  of  our  Constitution, 
I  have  for  one  ever  considered  it  one  of  the  greatest  bless- 
ings Loth  for  themselves  and  for  us,  that  God  ever  bestowed 
upon  a  favored  nation.  Witness  heretofore  our  wealth 
and  power.  Witness  their  elevation  and  enlightenment 
above  their  condition  elsewhere.  I  have  lived  among  it 
most  of  my  life,  and  have  seen  less  harsh  treatment  from 
master  to  man  than  I  have  beheld  iu  the  North  from  father 
to  son.  Yet  Heaven  knows  no  one  would  be  willing  to  do 
more  for  the  negro  race  than  I,  could  I  but  see  a  way  to 
still  better  their  condition;  but  Lincoln's  policy  is  only  pre- 
paring the  way  for  their  annihilation.  The  South  are  not 
nor  have  they  been  fighting  for  the  continuance  of  slavery. 


The  first  battle  of  Bull  Run  did  away  with  that  idea.  Their 
^causes  since  for  war  have  been  as  noble  and  greater  far  than 
those  that  urged  our  fathers  on.  Even  should  we  allow  they 
were  wrong  at  the  beginning  of  this  conflict,  cruelty  and 
injustice  have  made  the  wrong  become  the  right,  and  they 
stand  now  the  wonder  and  admiration  of  the  world  as  a 
noble  band  of  patriotic  heroes.  Hereafter,  reading  of  their 
deeds,  Thermopylae  will  be  forgotten.] 

['"When  I  aided  in  the  capture  and  execution  of  John 
Brown  ( who  was  a  murderer  on  our  Western  border,  and 
who  was  fairly  tried  and  convicted  before  an  impartial  judge 
and  jury,  of  treason,  and  who,  by  the  way,  has  since  been 
made  a  god),  I  was  proud  of  my  little  share  in  the  trans- 
action, for  I  deemed  it  my  duty,  and  that  I  was  helping  our 
common  country  to  perfoim  an  act  of  justice.  But  what 
was  a  crime  in  poor  John  Brown  is  now  considered  (by 
themselves)  as  the  greatest  and  only  virtue  of  the  whole 
Republican  party.  Strange  transmigration,  vice  to  become 
a  virtue  simply  because  more  indulge  .in  it.  I  thought 
then  as  now,  that  the  Abolitionists  were  the  only  traitors  in 
the  land,  and  that  the  entire  party  deserved  the  same  fate  as 
poor  old  John  Brown.  Not  because  they  wished  to  abolish 
slavery,  but  on  account  of  the  means  they  have  ever  en- 
deavored to  use  to  effect  that  abolition.  If  Brown  were 
living,  I  doubt  whether  he  himself  would  set  slavery  against 
the  Union.  Most  or  nearly  all  the  North  do  openly  curse 
the  Union  if  the  South  are  to  return  and  retain  a  single 
right  guaranteed  to  them  by  every  tie  which  we  once  re- 
vered as  sacred.  The  South  can  make  no  choice.  It  is  ex- 
termination or  slavery  for  themselves  (worse  than  death)  to 
draw  from.  I  know  my  choice]  and  hasten  to  accept  it. 
[I  have  studied  hard  to  discover  on  what  grounds  the  right 
of  a  State  to  secede  has  been  denied,  when  our  very  name 
United  States  and  the  Declaration  of  Independence  provides 
for  secession.  But  there  is  now  no  time  for  words  I  know 
how  foolish  I  shall  be  deemed  for  undertaking  such  a  step 
as  this,  where,  on   the  one  side,  I  have  many  friends  and 


everything  to   make  me  happy,  where  my  profession  alone 
has  gained  me  an   income  of  more  than  twenty  thousand 
dollars  a  year,  and  where  my  great  personal  ambition  in  my 
profession  has  such  a  great  field  for  labor.     On  the  other 
hand,  the  South  have   never  bestowed  upon  me  one  kind 
word;  a  place  now  where  I  have  no  friends,  except  beneath 
the  sod; 'a  place.where  I  must  either  become  a  private  soldier 
or  a  beggar.     To  give  up  all  the  former  for  the  latter,  be- 
sides  my  mother  and   sster,  whom  I.  love  so  dearly.     Al- 
though they  so  widely  differ  from  me  in  opinion  seems  in- 
sane,   but   God   is  my   judge,  I   love  justice  more   than  I 
do  a  country  that  disowns  it;   more  than  fame  and  wealth; 
more — Heaven  pardon  me  if  I  am  wrong — more  than  a  happy 
home.     I  have  never  been  upon  a  battlefield;    but  oh!    my 
countrymen,  could  you  see  all  the  reality  or  effects  of  this 
horrid  war  as  I   have  seen  them  in  every  State  save  Vir- 
ginia, I  know  you  would  think  like  me  and  would  pray  the 
Almighty  to  create  in  the  Northern  mind   a   sense  of  right 
and  justice,  even  should  it  possess  no   seasoning  of  mercy, 
and  He  would  dry  up  the  sea  of  blood   between  us   that  is 
daily  growing  wider.     Alas!    I  have   no   longer  a  country. 
She  is  fast  approaching  her  threatened  doom.     Four  years 
ago  I  would  have  given  a  thousand  lives  to  see  her  remain — 
as   I   had   always   known  her — powerful  and  unbroken,  and 
now  I  would  hold  my  life   as  naught  to  see  her  what  she 
was.     Oh!    my   friends,    if  the  fearful   scenes    of   the  past 
four  years  had  never  been  enacted,  or  if  what  has  been  had 
been   a   frightful  dream  from  which  we  could  now  awake, 
with  what  overflowing  hearts  could  we  bless  our  God  and 
pray  for  continued  favor.     How   I   have  loved  the  old  flag 
can  never  now  be  known.     A  few  years  since  and  the  en- 
tire world  could  boast  of  none  so  pure  and  spotless.     But  I 
have  of  late  been  seeing  and  hearing  of  the  bloody  deeds 
of  which   she  had  been  made  the  emblem,  and  shudder  to 
think  how  changed  she  has  grown.     Oh!  how  I  have  longed 
to  see  her  break  from  the  mist  of  blood   and  death  circled 
around  the  folds,  spoiling  her  beauty  and  tarnishing  her 


honor.  But  no!  Day  by  day  she  has  been  dragged  deeper 
and  deeper  into  cruelty  and  oppression  till  now  (in  my  eyes) 
her  once  red  stripes  look  like  bloody  gashes  on  the  face  of 
Heaven.  I  look  now  upon  my  early  admiration  of  her 
glories  as  a  dream.  My  love  is  now  for  the  South  alone, 
and  to  her  side  I  go  penniless.]  Her  success  has  been  near 
my  heart,  and  I  have  labored  faithfully  to  further  an  object 
which  would  have  more  than  proved  my  unselfish  devotion. 
Heartsick  and  disappointed,  I  turn  from  the  path  which  I 
had  been  following  into  a  bolder  and  more  perilous  one. 
Without  malice,  I  make  the  change.  I  have  nothing  in  my 
heart  except  a  sense  of  duty  to  my  choice.  If  the  South  is 
to  be  aided  it  must  be  done  quickly.  It  may  already  be  too 
late.  When  Caesar  had  conquered  the  enemies  of  Rome  and 
the  powers  that  were  his  menaced  the  liberties  of  the  people, 
Brutus  arose  and  slew  him.  The  stroke  of  his  dagger  was 
guided  by  love  for  Rome.  It  was  the  spirit  and  ambition  of 
Caesar  Brutus  struck  at. 

"  Oh,  then,  that  we  could  come  by  Caesar's  spirit, 
And  not  dismember  Csesari  but,  alas, 
Caesar  must  bleed  for  it." 

"  '  I  answer  with  Brutus — he  who  loves  his  country  better 
than  gold  or  life.  John  W.  Booth.' 

"Following  Mr.  Booth's  signature,"  Mr.  Matthews  con- 
tinued, "which  was  evidently  written  in  great  haste,  were 
the  names  of  Payne,  Harold  and  Atzerodt,  all  in  Booth's 
own  handwriting,  given  as  the  men  who  would  stand  by 
him  in  executing  his  changed  plans.  Booth  wrote  John  S. 
Clarke,  the  actor,  his  brother-in-law,  a  letter  identical  in 
many  respects  with  the  one  he  left  with  me,  as  justification 
for  his  act.  The  arguments  were  all  the  same,  the  changes 
in  the  letter  I  destroyed  being  those  which  would  naturally 
follow  the  change  of  plan  from  kidnapping  to  assassination." 

"  How  did  the  fact  that  Booth  had  left  such  a  letter  be- 
come known?" 

"When  John  was  killed  a  diary  was  taken  from  his  per- 


son  containing  the  entry  that  he  had  left  a  letter  to  the  Na- 
tional Intelligencer." 

PRESIDENT  JOHNSON,  the  other  Washington  papers 
made  an  assault  upon  the  National  Intelligencer,  calling  it 
the  organ  of  John  Wilkes  Booth,  and  rather  insinuated 
THAT  PRESIDENT  JOHNSON  was  in  some  way  cognizant 
of  the  letter,  if  not  of  the  killing,  before  it  occurred.  I 
felt  then  compelled  to  speak  out  and  announce  that  it  was  I 
who  received  the  letter  and  destroyed  it.  /  had,  at  the 
time  of  its  destruction,  AS  A  CATHOLIC,  TOLD  THE 

Now  let  us  investigate  and  analyze  this  Jesuitical  story. 

If  Booth  only  changed  his  mind  after  twelve  o'clock  at 
noon  of  the  14th  of  April,  and  having  got  his  accomplices 
ready  and  prepared  for  their  hellish  work  that  evening, 
would  be  have  taken  the  time  to  have  carefully  prepared 
such  a  lengthy  letter?  Common  sense  would  answer,  No! 
Would  he  have  betrayed  himself  and  his  accomplices  by  at- 
taching their  names  to  such  a  letter  after  he  had  written  it? 
Common  sense  would  answer,  No!  Would  it  be  possible 
for  any  man,  an  actor  or  anyone  else,  to  memorize  such  a 
lengthy  epistle  in  a  very  few  moments  while  under  such  an 
excitement  of  so  great  a  murder,  and  the  victim  the  Presi- 
dent of  the  United  States,  lying  in  a  dying  condition,  sur- 
rounded by  so  many  of  his  Cabinet,  family,  surgeons  and 
others  in  the  same  house,  and  almost  immediately  under 
him,  when  at  the  same  time  he  was  excitedly  anxious  to 
destroy  such  a  letter  by  burning  it  in  the  tire  and  endeavor- 
ing to  destroy  every  vestige  of  it  in  the  coal-ashes  of  a 
grate?  Common  sense  again  answers,  No!  By  telling  Father 
Boyle  of  its  destruction  at  the  time,  he  made  him  also,  as  well  as 
himself,  an  accessory  to  the  crime  after  the  fact,  for  that  Catholic 
priest  kept  that  knowledge  to  himself. 

Why  was  he  "compelled  to  speak  out,"  and   draw  the  fire 


to  himself  al  the  time  of-  the  impeachment  of  PbesidenI1 
Johnson?  Why  so  careful  of  Johnson's  reputation  and 
official  position,  and  in  what  way  in  any  manner  could  it 
relieve  him?  Does  it  not  fasten  suspicion  and  doubt  upon 
Andrew  Johnson's  memory,  and  leave  the  impression  that 
he  (Johnson)  knew  of  the  existence  of  that  letter  before- 
hand, and  of  the  intended  assassination  of  Abraham  Lin- 
coln, while  he  himself  might  "  have  no  hand  in  his  death, 
yet  would  receive  the  benefit  of  his  dying,"  by  becoming 
President  in  his  stead?  Does  it  not  show  that  Andrew 
Johnson  had  a  personal  interested  motive  in  not  granting  a 
reprieve  or  commutation  of  the  sentence  of  Mrs.  Surratt? 
He  as  President  could  pardon  notorious  conspirators  against 
the  Union,  who  had  stirred  up  the  savage  Indians  to  war 
and  led  them  in  brigades  upon  the  battle-field,  where  the 
most  hellish  atrocities  were  perpetrated  by  them,  but  he 
could  not  commute  the  sentence  or  pardon  a  woman  no 
worse  than  they. 

The  whole  of  this  letter  business  being  so  faithfully  com- 
mitted to  memory,  bears  the  evidence  of  fraud  and  false- 
hood upon  the  face  of  it,  and  it  is  proven  to  our  satisfac- 
tion that  it  is  a  Jesuitical  performance,  to  divert  attention 
from  themselves,  and  yet  every  effort  only  draws  it  more 
closely  to  them.  The  letter  of  Wilkes  Booth  to  his  brother- 
in-law,  John  S.  Clarke,  written  the  November  previous,  was 
taken  bodily,  verbatim  et  literatum,  as  will  be  seen  by  examin- 
ing it  in  "  Raymond's  Life  of  Lincoln,"  pages  794-5-6,  with 
the  exception  of  the  date,  and  what  follows,  down  to  the 
words  "Right  or  wrong,  God  judge  me,  and  not  man,"  etc., 
and  all  that  appears  in  brackets  (as  stated  to  have  been  com- 
mitted to  memory  by  Matthews),  down  to  the  words  "  and 
to  her  side  I  go  penniless,"  there  the  plagiarism  cease?. 
The  remainder  of  Booth's  letter,  and  closing,  is  as  follows: 

"They  say  she  has  found  that  '  last  ditch,'  which  the 
North  have  so  long  derided,  and  been  endeavoring  to  force 
her  in,  forgetting  that  they  are  our  brothers,  and  that  it  is 
impolitic  to  goad  an   enemy  to  madness.     Should  I  reach 


her  in  safety  and  find  it  true,  I  will  proudly  beg  permission 
to  triumph  or  die  in  that  same  '  ditch  '  by  her  side. 
"  A  Confederate  doing  duty  on  his  own  responsibility . 

"J.  Wilkes  Booth." 

The  Philadelphia  Press  of  April  19,  1865,  had  the  follow- 

"We  have  just  recehed  the  following  letter,  written  by 
John  Wilkes  Booth,  and  placed  by  him  in  the  hands  of  his 
brother-in-law,  J.  S.  Clarke.  It  was  written  by  him  in  No- 
vember last,  and  left  with  J.  S.  Clarke,  in  a  sealed  envelope, 
and  addressed  to  himself  in  his  own  handwriting.  In  the 
same  envelope  were  some  United  States  bonds  and  oil 
stocks.  This  letter  was  opened  by  Mr.  Claike  for  the  first 
time  on  Monday  last,  and  immediately  handed  by  him  to 
Marshal  Milward,  who  has  kindly  placed  it  in  our  hands. 
Most  unmistakably  it  proves  that  he  must  for  many  months 
have  contemplated  seizing  the  perscn  of  the  late  President. 
It  is,  however,  doubtful  whether  he  imagined  the  black  deed 
which  has  plunged  the  nation  into  the  deepest  gloom,  and  at 
the  same  time  awakened  it  to  a  just  and  righteous  indigna- 
tion : 

"  ' , ,  1864. 

"'My  Dear  Sir:  You  may  use  this  as  you  think  best; 
but  as  some  may  wish  to  know  when,  who  and  why,  and  as  I 
do  not  know  how  to  direct  it,  I  give  it  (in  the  words  of  your 
master) — '  To  whom  it  may  concern.'  " 

Then  follows  the  sentence,  "Eight  or  wrong,"  etc.,  as 
already  stated.  That  Matthews  remembered  so  thoroughly 
the  contents  of  the  letter  delivered  to  him  for  Coyle,  is  pre- 
posterous under  the  circumstances.  But  that  he  perhaps 
with  the  aid  of  others,  copied  the  letter  to  Clarke  and  added 
to  it,  is  obvious,  and  the  changes  were  made  by  himself  to 
give  it  the  coloring  it  bears.  It  is  possible  that  Booth  might 
have  made  use  of  some  of  the  language  quoted  by  Matthews, 
and  if  he  did,  there  is  one  line  exceedingly  appropriate — 
"  The  stroke  of   his   dagger  was  guided    BY    LOVE    FOR 


ROME" — and  knowing  that  he  had  the  aid  and  sympathy 
of  all  who  bear  allegiance  to  Rome.  The  pretext  for  the 
crime  was  to  avenge  the  South,  and  to  fasten  an  additional 
stigma  upon  her  that  was  undeserved  and  unjust;  to  keep 
the  North  and  South  forever  apart,  and  prevent  a  true  rec- 
onciliation and  solid  peace  being  made  between  them  that 
would  insure  the  perpetuity  of  the  Union.  But  Rome  was 

That  there  were  others  besides  Spangler  employed  in  and 
about  Ford's  Theater,  who  knew  of  the  intended  assassina- 
tion of  Lincoln,  is  evident,  and  how  many  priests  were  con- 
fessed to  by  them  is  a  matter  known  only  between  them  and 
the  holy  fathers,  and  it  is  possible  that  in  time  more  will  un- 
mask themselves,  as  Matthews  has  done. 

Before  concluding  this  subject,  let  us  turn  our  attention  to 
the  other  conspirator,  John  H.  Surratt. 

When  Father  Chiniqui,  who  had  repeatedly  warned  Lin- 
coln against  assassination,  learned  that  the  deed  had  been 
done,  his  sorrow  knew  no  bounds.  He  had  left  the  Roman 
Catholic  Church  with  hundreds  of  his  followers,  and  has 
since  led  out  of  that  sink-hole  of  iniquity  more  than  twenty- 
five  thousand  of  his  fellow  Canadian  countrymen  to  Protest- 
antism. With  his  knowledge  of  Canada,  where  he  was  born 
and  had  spent  most  of  his  life,  and  where  his  personal  in- 
fluence was  so  great,  he  left  no  stone  unturned  to  discover, 
if  possible,  the  retreat  of  the  conspirator,  and  to  aid  in 
bringing  him  to  justice.  John  H.  Surratt,  by  previous  ar- 
rangement, had  left  Washington  nearly  forty -eight  hours  be- 
fore the  crime  was  committed,  and  was  accompanied  by  two 
Jesuit  priests  in  disguise,  who  saw  him  safely  over  the  line 
to  Canada,  as  an  avant  courier  of  Wilkes  Booth,  who  was  to 
have  made  his  escape  in  that  direction  after  having  done  the 
deed.  Spangler  having  failed  on  his  part  to  shut  off  the 
gas  (through  some  difficulty  or  words  with  Withers,  the 
leader  of  the  oichestra,  which  prevented  him),  which  would 
have  completely  covered  the  tracks  of  Booth  in  the  sudden 
darkness,   and    no    one  would  have  known  who  committed 


the  deed  but  the  conspirators  themselves,  left  Booth  ta  be 
exposed  to  the  glare  of  the  light  and  to  be  recognized  by 
all  who  knew  him.  He  evidently  had  planned  two  routes  of 
escape,  one  by  the  way  of  Canada  and  the  other  by  the 
route  he  took.  The  breaking  of  his  leg  by  his  spur  catch- 
ing in  the  folds  of  the  flag,  which  tripped  him  and  retarded 
his  movements,  left  him  no  alternative  but  to  take  the  route 
he  did.  It  is  somewhat  singular,  ton,  that  the  theater  pro- 
prietor and  manager  had  no  American  flag  for  the  Presi- 
dent's box,  and  the  one  used  belonged  to  one  of  the  musi- 
cians, an  Italian,  named  Saltavullo,  who  suggested  to  Mr. 
Withers  that  it  be  used  to  decorate  the  front  part  of  the 
box,  and  it  was  accordingly  raised. 

"Edward  Spangler  died  on  the  19th  of  February,  1874,  at 
the  residence  of  Dr.  Mudd,  of  Baltimore,  a  co-conspirator 
with  whom  he  had  suffered  imprisonment.  Before  his  death 
he  made  a  confession,  which  has  been  commuuicated  to  Mr. 
Withers,  in  effect  that  the  presence  of  the  musician  at  the 
'governor'  prevented  a  fearful  panic.  He  (Spangler)  was 
hovering  around  the  instrument  with  the  intention  of  turn- 
ing off  the  gas  in  the  auditorium,  the  moment  that  Booth 
landed  on  the  stage.  The  cover  was  up  to  lacilitate  that 
operation,  and  had  he  not  been  ordered  away  by  Mr.  Withers, 
who  turned  the  covei  down  to  sit  upon  it,  the  gas  would 
have  been  turned  off  and  nobody  would  know  to  a  certainty 
who  assassin-ited  the  President.  Booth  was  not  recognized  at 
the  time  of  his  leap  by  the  audience;  but  Miss  Laura 
Keene,  who  stood  at  the  wings,  recognized  him,  and  shouted 
to  the  audience,  '  It  is  John  Wilkes  Booth!'  At  that  time  he 
was  struggling  with  Mr.  Withers  at  the  rear  of  the  stage. 
The  turning  off  of  the  gas  at  the  proper  time,  Mr.  Withers 
believes,  would  have  allowed  the  assassin  to  escape  unrecog- 
nized and  have  led  to  further  tragic  results." 

Says  Gen.  L.  C.  Baker,  in  his  work,  on  page  563:  "  Dur- 
ing my  visits  to  the  prisoners,  before  their  execution,  Mrs. 
Surratt  confessed  to  me  her  complicity  with  the  conspirators,  so 
far  as  the  intended  abduction  was  concerned,  bat  affirmed  that 

she  reluctantly  yielded  to  the  urging  of  Booth  in  aiding  the  plot 
of  assassin' dion.  He,  insisted  that  her  oath  of  fidelity  bound  her 
to  see  the  fatal  end  of  the  conspiracy." 

Here  is  shown  the  policy  of  the  Jesuits.  Booth,  while  he 
was  the  instrument  to  commit  the  deed,  after  it  was  done,  is 
made  to  be  the  scapegoat  to  bear  the  sins  of  the  real  con- 
spirators, to  direct  suspicion  from  themselves,  while  the  two 
priests,  Wigert  and  Walter,  keep  close  watch  and  attention 
over  the  condemned  woman,  for  fear  she  might,  at  last,  let 
something  out,  and  they  steered  her  to  the  close  of  the 
drama.  Mother-like,  she  had  prepared  for  the  escape  of 
her  son  after  he  had  performed  his  part  in  making  every 
preparation  for  the  crime  and  the  retreat  of  the  assassins, 
so  that  he  might  not  incur  any  risk  of  danger  when  the 
deed  was  done;  so  under  the  watchful  care  of  two  Jesuit 
fathers  in  disguise,  he  is  out  of  harm's  way  over  the  border 
to  Canada. 

Says  Chiniquy:  "  Surratt  was  harbored  and  protected  by 
the  Jesuit  Bishop  Bourgette,  of  Montreal,  until  he  could 
safely  send  him  to  a  Jesuit  priest  Bouch£,  at  the  mouth  of 
the  Loup  River,  where  he  was  hidden  a  short  time,  and  taken 
thence  to  the  Jesuit  Bishop  of  Quebec,  who  sheltered  him 
until  he  could  send  him  to  Paiis,  where  he  would  be  for- 
warded to  Rome  and  be  safely  sheltered  and  concealed  by 
Pope  Pius  IX." 

The  information  which  Father  Chiniquy  received  seems  to 
be  the  most  correct  one,  and  it  was  revealed  to  him  by 
those  who  knew,  and  when  they  afterwards  left  the  Roman 
Catholic  Church  and  became  Protestants. 

"An  Englishman  in  Montreal,"  says  Gen,  L.  C.  Baker, 
"who  previous  to  the  murder  of  Mr.  Lincoln,  had  sympa- 
thized strongly  with  the  South,  and  associated  with  their 
agents  in  Canada,  and  has  been  fully  posted  in  their  move- 
ments, said  that  the  assassination  was  too  much  for  him, 
and  stated  that  he  knew  that  during  the  20th  of  April  the 
Southern  agents   heard   from  the  party  that  murdered  the 


President,  and  they  expected  him  to  arrive  in  Montreal  within 
forty-eight  hours — not  sure  that  it  was  Booth,  but  one  closely 
connected  with  the  assassination,  if  not  the  principal,"  etc. 

This  information  was  given  to  Alderman  Lyman  of  Mon- 
treal, who  gave  it  to  a  brother  of  Cheney,  of  the  Express  Com- 
pany; he  gave  it  to  Gov.  Smith  of  Vermont.  It  seems, 
however,  that  in  making  his  escape  into  Canada,  that  Sur- 
ratt  dropped  or  left  his  handkerchief  in  the  Burlington 
Depot  of  the  Vermont  Central  Railroad,  which  was  picked 
up,  bearing  the  name  of  "John  H.  Surratt  "  iu  the  coiner. 
Reports  in  regard  to  the  matter  duly  reached  the  head- 
quarters of  the  army.  But  during  all  this  time  he  was 
safely  covered  under  the  black  wings  of  the  Jesuit  vampire 
bats  of  Rome,  where,  at  last,  he  is  enlisted  as  a  soldier  in 
the  Papal  service,  and  protected  by  the  Pope  himself.  But 
the  Vatican  itself  could  not  effectually  secrete  him,  and  the 
Pope  had  to  surrender  him  on  the  peremptory  demand  of 
the  Government  of  the  United  States,  in  connection  with 
which  the  following  extract  will  not  be  uninteresting: 

i  < 


"  One  of  the  most  familliar  figures  in  the  neighborhood  of 
West  Broadway,  near  Hudson  street,  is  a  strongly-built,  low- 
sized  truckman,  with  a  smooth-shaven  face  and  sharp  fea- 
tures. He  passes  among  his  comrades  and  friends  under 
the  name  of  '  the  dominie, '  not  because  of  any  excessive 
piety  on  his  part,  but  because  in  the  course  of  his  highly 
checkered  career  he  has  managed  to  pick  up  a  very  fair 
knowledge  of  history,  geography,  physic?,  etc. ,  and  to  learn 
several  European  languages,  which  he  speaks  with  wonderful 
fluency.  He  is,  moreover,  a  pleasant  little  man,  and  when 
his  day's  work  is  done  nothing  pleases  him  better  than  to 
gather  his  friends  together  in  a  quaint,  old-fashioned  beer- 
saloon  on  Hudson  street,  and  to  relate  experiences  of  his 
past.  One  story  he  repeats  to  satiety,  and  that  is  the  part  he 
took  in  the  escape  from  imprisonment  in  Italy  of  John  H.  Sur- 
ratt, one  of  the  conspirators  against   Abraham   Lincoln.     The 


other  day  a  reporter  for  the  Mail  and  Express  chanced  to 
meet  this  peculiar  little  man,  and,  of  course,  the  latter  was 
willing  to  go  over  the  old  ground.  '  I  was  born  and  brought 
up  in  Daventer,  Holland,  near  the  German  frontier,'  said 
he.  '  I  was  always  of  a  roving,  I  miglit  almost  say  romantic 
disposition,  and  in  1867,  after  reaching  my  twenty-first  year, 
I  began  to  look  around  for  an  opportunity  to  distinguish 
myself.  Just  about  this  time  Pope  Pius  IX  was  greatly  in 
want  of  soldiers  to  defend  himself  against  the  Garibaldians, 
and  several  Papal  recruiting  bureaus  had  been  started  in  Swit- 
zerland, Belgium  and  other  countries.  Here  was  a  brilliant 
opportunity,  I  thought,  and — how  well  I  remember  the  day — 
on  February  14,  1867,  I  left  home,  received  a  bounty  of  sixty 
francs  and  journeyed  to  Rome.  In  the  Holy  City  1  was 
drafted  into  the  Sixth  Company  of  the  First  Battalion  of  Pon- 
tifical Zouaves,  whose  headquarters  had  just  been  transferred 
to  Velletri,  a  small  fortified  village  forty  miles  north  of 
Rome.  Of  course,  I  felt  very  proud  on  first  donning  the 
pretty  gray  Pontifical  uniform,  striped  with  red,  a  tasseled 
fur  kepi  aud  white  gaiters — not  to  mention  my  shouldering 
an  improved  Minnie  rifle. 

"  'I  think  it  must  have  been  about  three  weeks  after  my 
enlistment  that  I  took  advantage  of  a  first  leave  of  absence 
to  visit  Rome,  where  the  Easter  ceremonies  were  in  full 
progress.  While  sitting  in  the  cars  on  the  return  journey  to 
Velletri,  my  attention  was  directed  to  a  Zouave,  wearing  a 
uniform  similar  to  mine.  He  was  young  and  handsome,  and 
wore  a  curly  black  moustache  and  goatee.  Becoming  in- 
terested in  his  person,  I  finally  summoned  courage  enough 
to  address  him  in  French — this  was  the  language  mostly 
spoken  by  the  Zouaves.  But  he  did  not  understand  me. 
Then  I  tried  Italian,  German  and  Dutch,  but  with  equally 
poor  result.  At  last,  I  scraped  a  few  English  words  to- 
gether, and  to  my  great  satisfaction  the  stranger  was  able 
to  understand.  Be  told  me  he  was  an  Irish- American,  and 
had  crossed  the  Atlantic  out  of  enthusiasm  for  the  cause  of 
the  Pope.     He  also  said  his  name  was  Watson,  and  that  he 


was  serving  the  Third  Company  of  the  First  Battalion  of 
Zouaves,  stationed  at  Veroli.  He  was  not  very  talkative, 
however,  and  soon  after  we  parted  company,  he  having  to 
get  out  at  a  station  on  the  road.  I  think  it  must  have  been 
two  months  later,  in  consequence  of  the  movements  of  cer- 
tain Garibaldian  bands,  that  my  company  was  transferred  to 
Veroli.  Here  I  met  Watson  again,  and  we  became  very  inti- 
mate together,  and  shared  the  same  room  in  the  barracks. 
However,  tbe  man  always  remained  an  enigma  to  me,  and 
do  my  best,  I  was  unable  to  learn  anything  of  his  past. 
After  some  weeks'  stay  at  Veroli  the  Sixth  and  Third  Com- 
panies were  detailed  for  duty  to  Coll  Pardo,  where  a  band  of 
brigands  bad  been  committing  depredations.  Just  at  this 
time  another  American,  who  called  himself  St.  Mery,  en- 
listed in  my  company,  and  soon  attracted  attention  by  his 
strange  questions  and  the  persistency  with  which  he  in- 
quired wnether  any  of  his  countrymen  were  serving  with 
the  Zouaves.  As  the  First  Battalion  was  some  fouiteen  hun- 
dred strong,  you  will  readily  understand  that  it  was  no  easy 
task  for  him  to  obtain  the  desired  information.  In  the 
meantime,  I  noticed  a  marked  change  in  Watson's  manner. 
He  seemed  more  worried  and  nervous  than  usual,  and  if  any- 
thing, spoke  less.  We  had  not  remained  many  days  at  Coll 
when  he  asked  vie  whether  1  thought  he  could  obtain  leave  of 
absence  for  a  few  days.  I  referred  him  to  our  sergeant,  a 
Frenchman  named  Halgaud;  but  he  had  no  authority  to 
grant  the  request,  and  advised  Watson  to  go  to  Ver-oli  and 
seek  permission  of  the  Battalion  commander.  T/vs  advice  Wat- 
son followed,  bidding  me  good-bye  most  affectionately. 
Hardly  had  he  started  on  his  trip,  however,  than  a  detach- 
meut  of  fifty  men,  under  Lieut.  DeMousty,  arrived  and 
asked  for  him.  Then  for  the  first  time  it  became  known 
that  our  reserved  and  melancholy  comrade  was  none  other 
than  John  11.  Surratt,  one  of  the  accomplices  in  the  assassina- 
ion  of  President  Abraham  Lincoln,  of  the  United  States  of 
America.  St.  Mery  proved  to  have  been  a  detective  in 
search  of  the  fugitive. 


i(>  Immediately  upon  hearing  of   Watson's    departure,   De- 
Mousty  concluded  that  he  had  not  gone  to  Veroli,  but  was  on  his 
way  to  the  frontier.     The  detachment  therefore   started  in 
pursuit  of  him,  and  by  the  merest  chance  in  the  world  caught 
up   with   him  at  a   village  near  the  Tuscan  border.     He  was 
seized  and  brought  in  irons  to  Veroli,  where  he  was  thrown 
into  the  barracks  dungeon.     Now  you  must  know  that  the 
barracks  are  built  on  an  elevation  overlooking  Veroli,  and 
that  while  the  entry  to  the  dungeon  staircase  is  on  the  crest 
of  the  hill,  the  dungeon  window  is  almost  at  its  base,  thirty 
feet  below.     Orders  had  been  received  from  Rome  to  secure  and 
keep   the  prisoner   at  any   cost,    and   so   DeMousty  detailed 
twelve  of  us,  among  whom  was  a  Maltese  named  Catania,  a 
Scotchman  named  McCrossen  and  myself — all  three  of  us  tried 
friends  of  Surratt,   to   guard  the  dungeon  and  its  inmate.     Ten 
of  us  were  posted  on  the  narrow  staircase,  and  two  (Can- 
tania  and  McCrossen)  were  outside.     Next   to   the   dungeon 
was  a   small  compartment  containing  the  entrance  to  the 
barrack  sewer.     When  night  came,  in  accordance  with  an  ar- 
rangement made  between  Surratt  and  ourselves,  the  prisoner  was 
allowed  to   enter  this  compartment,  as  prisoners  were  in  the 
habit  of   doing.     Apparently   we   totally  forgot  his  presence, 
but  at  ten  minutes  of  two  we  all  made  a  rush  for  the  dungeon, 
and,   as  three  among  us  expected,  Surratt   had   disappeared. 
He  had  lowered  himself  into  the  sewer   and   had  made  his 
way  out  by  an  opening  into  the  neighboring  rivulet.     This 
supposed  discovery  led  to  a  furious  fusillade  on  our  part,  its 
object  being  naturally  to  create  suspicion  from  us  by  creating 
the  impression  that   we  were  trying  to  stop  the  fugitive.     As 
soon  as  the  Lieutenant  heard  of  the  escape  he  ordered  the 
entire  party  on  watch  under  arrest,  but  1  recollect  clearly  that 
a  smile  of  satisfaction  played  around  his  lips  at  the  time,  and 
I  sincerely  believe  he  teas  in  secret  sympathy  with  Surratt. 

"  'The  same  caunot  be  said  of  the  Battalion  commander. 
When  news  of  the  occurrence  was  broken  to  him  he  ex- 
claimed, "Je  suis  ruine!"  [I  am  ruined]  and  sent  an  entire 
cavalry  regiment  in  pursuit  of  Surratt;  but  they  never  got 
him.     He  was  afterwards  arrested  in  Egypt,  I  think. '  " 


But  it  will  be  seen  that  with  all  the  schemes  and  connivances 
for  his  escape,  that  he  had  to  be  returned  to  his  own  coun- 
try, and  when  for  his  personal  safety  it  could  be  done.  All 
the  active  conspirators  and  accomplices  were  out  of  the 
way,  either  by  having  been  hung,  imprisoned  or  otherwise. 
Martial  law  had  given  way  to  the  civil,  and  the  protection 
that  had  been  thrown  around  him  by  the  "  Militia  of  the 
Pope,"  and  the  witnesses  hung,  and  others  which  could  not 
be  found,  he  therefore  could  not  be  convicted  of  the  crime 
in  which  he  was  an  aider  and  abettor,  so  was  released,  as 
God  released  Cain,  with  a  mark  upon  him  to  follow  him  to 
the  grave. 

Of  letters  of  sympathy,  resolutions  of  condolence  and  con- 
demnation received  at  the  office  of  the  Secretary  of  State, 
numbering  nearly  a  thousand,  which  are  to  be  found  in  the 
bound  volume  of  "Tributes  of  the  Nations  to  Abraham 
Lincoln,''  ordered  to  be  printed  by  Congress,  embracing 
diplomatic  correspondence,  the  actions  of  parliaments,  pro- 
vincial and  municipal  governments,  the  entire  Masonic  Fra- 
ternity and  other  similar  associations  throughout  the  world, 
and  the  entire  foreign  Protestant  organizations  of  pastors 
and  laity  everywhere,  and  all  other  organizations  and  societies, 
benevolent,  political, educational,  scientific  and  otherwise, with 
the  exception  of  one  only,  and  that  of  a  diplomatic  necessity 
and  form  of  courtesy  at  Rome.  Not  a  single  Roman  Cath- 
olic society  of  either  cardinals,  archbishops,  priests,  monks, 
nuns  or  of  the  laity  of  that  Church  in  any  form  or  manner 
of  expression  of  any  kind  or  character  was  received  at  the 
office  of  the  Secretary  of  State  at  Washington,  or  to  be 
found  in  this  bound  volume,  which  contains  the  "Tributes 
of  the  Nations  to  Abraham  Lincoln.'  '  Even  policy  should 
have  dictated  some  expression  of  sorrow  and  regret  at  his 
assassination  and  death;  but  Rome  had  no  tears  to  shed 
over  the  victim  whom  the  Jesuits,  the  ' '  Militia  of  the  Pope, " 
"The  Engineer  Corps  of  Hell,"  who  had  slaughtered  him 
in  the  hour  of  his  triumph  of  civil  and  religious  liberty  and 
the  maintenance  of  the  Union. 


In  contrast  to  this  silence  of  the  Papal  hierarchy  and 
laity,  we  present  the  following  extracts  from  various  Masonic 
and  other  bodies  in  Italy  to  the  memory  of  Abraham  Lincoln: 

"  Brothers  or  America:  Our  soul  is  grieved  because  our 
first  utterance  to  you  must  consist  of  words  of  sorrow  and 
consolation.  His  martyrdom  will  be  a  baptism  more  power- 
ful than  that  required  by  the  Roman  Church.  It  is  a  bap- 
tism of  blood — the  other  is  of  water.  Brothers,  your  Presi- 
dent was  one  of  those  wonderful  men,  like  our  Mazzini  or 
Garibaldi,  who  tower  above  the  meanness  of  common  hu- 
manity and  show  how  great  a  true  man  may  become." 
"We  Italians  see  in  the  misfortunes  of  America  repeti- 
tions of  our  own  misfortunes.  Italy  mingles  her  tears  with 

"Americans  of  the  Union  :  Despotism,  priestly  and  po- 
litical, diplomatic  hypocrisy  and  a  tradition  of  blood  have 
fettered  the  Italian  emancipation  with  so  many  snares  that 
we,  overwhelmed  with  grief  and  disgusted  with  this  de- 
praved Old  World,  turn  with  confiding  looks  to  the  New 
one,  and  our  souls  rejoice  at  the  grand  spectacle  you  show 
us.  Oh,  Americans!  you  who  have  conquered  your  own 
independence  by  your  virtue  only  in  the  sacredness  of  the 
laws,  constitutes  only  one,  a  free  family,  without  kiugs  or 
myrmidons,  without  priests  or  deceitful  idols." 

"  Americans  of  the  Union:  Every  one  in  Europe  does  not 
hold  for  its  divinity  the  cotton  or  the  sword;  permit  that 
our  crowns  of  laurel  and  of  myrtle  go  to  garnish  the  tomb 
of  Lincoln.  Let  our  flowers  be  mixed  with  yours,  our  tears 
with  yours,  and  with  yours  our  oaths;  to  gratify  the  spirit 
of  Lincoln  for  the  complete  destruction  of  slavery,  we  will 
encourage  and  imitate  you  in  the  battle  for  the  redemption 
of  humanity." 

"And  remember,  also,  that  besides  the  poor  blacks,  there 
are  many  political  slaves  not  less  afflicted  and  oppressed, 
crying  out  for  their  lost  liberty  robbed  from  them  by  a 
foreign  power.  They  expect  fraternal  aid  from  you  in 
shaking  off  the  yoke  imposed  upon  their  necks  by  brutal 


force.     Help  them,  and  proclaim  to  the  world  that  America 
belongs  to  the  Americans." 

"  Now  Liberty  in  stigmatizing  the  cause  of  her  enemiep, 
*  *  and  the  people  looking  upon  them  cannot  do  otherwise 
than  recollect  that  despots  have  had  a  share  in  this,  and 
that  in  some  courts  of  Europe  they  found  protection,  en- 
couragement and  applause,  and  finally,  the  wicked  instigator 
of  the  civil  war,  Jefferson  Davis,  obtained  consolation,  praises 
and  hopes  even  in  the  paternal  benediction  of  the  Pope." 

"Accept  our  sympathy  and  friendship  as  brothers;  for  we 
are  hoping  the  day  is  not  far  distant  when  we  will  be  free, 
and  can  call  you  really  brothers  of  one  family — a  smiling, 
free  and  happy  people." 

"May  the  malediction  of  God  descend  upon  those  who 
conceived  and  consummated  the  most  abominable  deed. 
Brothers,  we  feel  the  blow  that  struck  you.  But  now  that 
your  country  is  free,  swear  upon  the  tomb  of  y®ur  deliverer 
to  rescue  your  brethren  from  the  bonds  of  slavery.  His 
memory  will  be  the  terrible  leader  in  your  battles — the  com- 
pact of  alliance  that  binds  you  together.  His  love  shall  be 
the  example  to  guide  you  against  those  who  seek  to  disunite 

" Long  may  America  flourish!  Glory  to  the  memory  of 
the  immortal  Lincoln,  whose  name  will  be  recorded  in  the 
eternal  pages  of  history  as  the  greatest  ever  honored  by 

"Hail  in  eternity,  O  spirit  of  Lincoln!  Thou  hast  gone 
to  the  embrace  of  Washington.  Look  down  from  the  super- 
nal spheres  with  the  smile  of  pardon  and  faith  in  the  human 
beings  that  are  contending  for  the  triumph  of  the  eternal 
laws  of  moral  progress.  O,  great  spirits,  welcome  the  greet- 
ing and  love  of  those  who  remain  to  struggle,  and  may  your 
thoughts  of  great  things  and  of  the  constant  virtue  of  sac- 
rifice inspire  us  all,  men  and  nations,  to  continue  in  the 

And  so  the  heart  and  hand  and  voice  of  suffering  Italy 

were  lifted  up  in  sympathy  with  America  in  its  great  afflic- 


tion.  Cities  and  towns  in  Italy  gave  the  name  of  Lincoln 
to  public  squares  and  streets,  that  his  name  and  memory 
might  be  honored  among  them.  But  the  despotism  and 
tyranny  of  the  Papacy  crushing  tha^i  noble  and  generous 
people,  called  for  Koman  Catholic  volunteers  even  from 
America,  to  aid  in  riveting  their  fetters  more  closely, 
which  call  was  responded  to  by  native-born  as  well  as  nat- 
uralized citizens  who  were  subject  to  Rome;  still,  embracing 
even  John  H.  Surratt,  the  conspirator  and  accomplice  of  the 
assassin  Booth  (whom  Rome  had  to  deliver  up  upon  the  de- 
mand of  America),  and  in  spite  of  the  efforts  of  the  hordes 
of  hirelings,  assassins  and  the  despots  of  the  earth  who 
were  the  slaves  and  tools  of  the  Papal  hierarchy,  Italy  be- 
came united,  redeemed  and  disenthralled,  the  temporal 
power  of  the  Pope  was  overthrown  by  the  armies  of  free- 
dom under  Garibaldi,  Mazzini,  Cavour,  Victor  Emanuel  and 
Gavazzi,  the  foreign  mercenaries  were  driven  in  shame  and 
dishonor  from  her  no  longer  polluted  and  invaded  soil. 
Mexico  arose  in  like  manner  and  avenged  her  wrongs  upon 
the  usurper  and  invader,  and  the  corpse  of  a  monarchy  and 
Jesuit  treason  was  forever  borne  away  and  not  allotted  even 
a  tomb  from  which  it  might  have  in  the  future  any  reason- 
able resurrection,  to  again  submerge  that  republic  in  blood 
by  a  foreign  foe,  and  erect  the  bastile  of  tyranny  again  upon 
the  ruins  of  the  temple  of  freedom. 

Our  own  beloved  land,  watered  with  the  blood  and  tears 
of  a  people  forced  into  a  fratricidal  war  by  the  schemes  and 
plottings  of  superstition  and  slavery,  directed  by  the  Pope 
at  Borne  and  engineered  by  the  Jesuits  from  the  beginning 
(and  who  are  still  in  our  midst),  was  destined  to  arise  from 
the  crimson  flood  which  had  engulfed  it,  but  not  until 
it  was  reddened  deeper  with  the  life-blood  of  its  Saviour, 
the  "Martyr  President,  Abraham  Lincoln,"  proving  the 
Secret  Monitor  of  the  Jesuits,  when  they  declare  "that  those 
who  do  not  love  them  shalt  fear  them;"  and  in  the  declaration 
made,  "In  whatever  place  of  the  Catholic  world  a  Jesuit  is 
insulted  or  resisted,  no  matter  how  insignificant  he  may  be,  he 
is  sure  to  be  avenged." 


The  struggle  commenced  by  Abraham  Lincoln  as  a  lawyer 
in  defense  of  Father  Chiniquy,  at  Urbana,  Illinois,  in  May, 
1856,  against  that  terrible  power,  which  combined  with  trea- 
son, slavery  and  rebellion  to  destroy  the  American  Union, 
and  in  the  event  of  its  failure  or  success  to  make  the  South 
unjustly  bear  the  stigma  of  the  crime,  was  ended  in  his  as- 
sassination at  Washington  on  the  night  of  the  14th  of  April, 
1865;  and  in  attempting  to  rob  the  tomb  of  his  body  at 
Springfield,  Illinois,  on  the  night  of  November  6,  1876, 
that  it  might  no  longer  be  a  shrine  for  the  pilgrims  of  the 
world  to  visit  who  revere  his  memory. 

For  eighteen  years  we  have  devoted  our  time  and  our 
means  in  following  up  this  hellish  plot  from  the  beginning, 
and  we  thus  have  made  our  statement,  presented  the  evi- 
dence and  made  our  argument  before  our  readers,  and  leave 
them  as  a  fair-minded  jury  to  say  whether  or  not  our  con- 
clusions and  premises  are  correct,  and  that  the  enemies  of 
the  American  Union,  and  those  who  conspired  against  the 
life  and  liberty  and  the  Republic,  and  who  were  the  insti- 
gators, aiders,  abettors,  accomplices  and  authors  of  the  mur- 
der of  the  "Martyr  President,  Abraham  Lincoln,  were  not 
the  members  of  the  "Engikeer  Corps  of  Hell,  or  Rome's 
Sappers  and  Miners,"  as  named  in  the  title  of  this  book. 

EDWIN  A.  SHERMAN,  Compiler. 





[This  document,  though  issued  by  the  sole  authority  of 
Pope  Pius  IX,  Dec.  8,  1864,  must  be  regarded  now  infallible 
and  irreformable,  having  been  approved  by  the  Vatican  Ecu- 
menical Council  July  18,  1570.  It  is  purely  negative,  but 
indirectly  it  teaches  and  enjoins  the  very  opposite  of  what  it 
condemns  as  error.  We  omit  the  Latin,  and  give  the  full 

"  The  Syllabus  of  the  principal  errors  of  our  time,  which  are 
stigmatized  in  the  Consistorial  Allocutions,  Encyclicals  and  other 
Apostolical  Letters  of  our  Most  Holy  Father,  Pope  Pius  IX. 

§  I.    Pantheism,  Naturalism  and  Absolute  Rationalism. 

1.  There  exists  no  supreme,  most  wise  and  most  provi- 
dent Divine  Being  distinct  from  the  universe,  and  God  is 
none  other  than  nature,  and  is  therefore  subject  to  change. 
In  effect,  God  is  produced  in  man  and  in  the  world,  and  all 
things  are  God,  and  have  the  very  substance  of  God.  God 
is  therefore  one  and  the  same  thing  with  the  word,  and  hence 
spirit  is  the  same  thing  with  matter,  necessity  with  liberty, 
true  with  false,  good  with  evil,  justice  with  injustice. 

2.  All  action  of  God  upon  man  is  to  be  denied. 

3.  Human  reason,  without  any  regard  to  God,  is  the  sole 
arbiter  of  truth  and  falsehood,  of  good  and  evil;  it  is  its 
own  law  to  itself,  and  suffices  by  its  natural  forces  to  secure 
the  welfare  of  men  and  nations. 


[Allocution,  Maxima  quidem,  9th  June,  1862. J 

4.  All  the  truths  of  religion  are  derived  from  the  native 
strength  of  human  reason;  whence  reason  is  the  master  rule 
by  which  man  can  and  ought  to  arrive  at  the  knowledge  of 
all  truths  of  every  kind. 

5.  Divine  revelation  is  imperfect,  and,  therefore,  subject 
to  a  continual  and  definite  progress,  which  corresponds  with 
the  progress  of  human  reason. 

6.  Christian  faith  contradicts  human  reason,  and  divine 
revelation  not  only  does  not  benefit  but  even  injures  the  per- 
fection of  man. 

7.  The  prophecies  and  miracles  set  forth  and  narrated  in 
the  Sacred  Scriptures  are  the  fictions  of  poets;  and  the  mys- 
teries of  the  Christian  faith  are  the  result  of  philosophical 
investigations.  In  the  books  of  both  Testaments  there  are 
contained  mythical  inventions  and  Christ  is  himself  a  mythi- 
cal fiction. 

[Encyclical  Letters,  Qui  pluribus,  9th  November,  1846.  Al- 
locution, Maxima  quidem,  9th  June,  1862.] 


8.  As  human  reason  is  placed  on  a  level  with  religion,  so 
theological  matters  must  be  treated  in  the  same  manner  as 
philosophical  ones. 

[Allocution,  Singulari  quddum perfusi,  9th  December,  1854.] 

9.  All  the  dogmas  of  the  Christiau  religion  are,  without 
exception,  the  object  of  scientific  knowledge  or  philosophy; 
and  human  reason,  instructed  solely  by  history,  is  able,  by 
its  own  natural  strength  and  principles,  to  arrive  at  the  true 
knowledge  of  even  the  most  abstruse  dogmas,  provided  such 
dogmas  be  proposed  as  subject-matter  for  human  reason. 

10.  As  the  philosopher  is  one  thing  and  philosophy  is  an- 
other, so  it  is  the  right  and  the  duty  of  the  philosopher  to 
submit  to  the  authority  which  he  shall  have  recognized  as 
true;  but  philosophy  neither  can  nor  ought  to  submit  to  any 

11.  The  Church  not  only  ought  never  to  animadvert  upon 


philosophy,  bat  ought  to  tolerate  the  errors  of  philosophy, 
leaving  to  philosophy  the  care  of  their  correction. 

12.  The  decrees  of  the  Apostolic  See  and  of  the  Roman 
congregations  fetter  the  free  progress  of  science. 

[better,  adArchiep.  Prising.  Tuas  libenier,  21st  December, 

13.  The  method  and  principles  by  whfch  the  old  scholas- 
tic doctors  cultivated  theology  are  no  longer  suitable  to  the 
demands  of  the  age  and  progress  of  science. 

[Letter,  ad  Archiep.  Frising,  Tuas  libenter,  21st  December, 

14.  Philosophy  must  be  treated  of  without  any  account 
being  taken  of  supernatural  revelation. 

[Epist.,  ad  Achiep.  Frising.  Tuas  libenter,  21st  December, 

[N.  B. — To  the  rationalistic  system  belong  in  great  part 
the  errors  of  Anthony  Gtinther,  condemned  in  the  letter  to 
the  Cardinal  Archbishop  of  Cologne,  Eximam  tuam,  June 
15,  1857,  and  in  that  to  the  Bishop  of  Breslau.  Dolore  hand 
mediocri,  April  30,  I860.] 

$  III.    Indiffrentism,  Latittjdinaeianism. 

15.  Every  man  is  free  to  embrace  and  profess  the  religion 
he  shall  believe  true,  guided  by  the  light  of  reason. 

[Apostolic  Letter,  Multiplices  inter,  10th  June,  1851.  Allo- 
cution, Maxima  quidem,  9th  June,  1862.] 

16.  Men  may  in  any  religion  find  the  way  of  eternal  sal- 
vation and  obtain  eternal  salvation. 

[Encyclical  Letters,  Qui  pluribus,  9th  November,  1846.  Al- 
locution, Ubi  primum,  17th  December,  1845.  Encyclical 
Letters,  Singulari  quidem,  17th  March,  1856.] 

17.  We  may  entertain  a  well-founded  hope  for  the  eternal 
salvation  of  all  those  who.  are  in  no  manner  in  the  true 
Church  of  Christ. 

[Allocution,  Singulari  quddum,  9th  December,  1854.  En- 
cyclical Letters,  Quanto  conficiamur,  17th  August,  1863.] 

18.  Protestantism  is  nothing  more  than  another  form  of 



the  same  true  Christian  religion,  in  which  it  is  possible  to  be 
equally  pleasing  to  God  as  in  the  Catholic  Church. 

[Encyclical  Letters,  Noscitis  et  Nobiscum,  8th  December, 

§  IV.  Socialism,  Communism,  Secret  Societies,  Bibli- 
cal Societies,  Clerico-Liberal  Societies. 

Pests  of  this  description  are  frequently  rebuked  in  the 
severest  terms  in  the  Encyc,  Qui  pluribus,  Nov.,  1846;  Alloc, 
Quibus  quantisque,  April  20,  1840;  Encyc,  Noscitis  et  Nobiscum, 
Dec  8,  18i9;  Alloc,  Singulari  quddum,  Dec  9,  1854;  Encyc. 
Quanta  conficiamur  nicer  ore,  Aug.  10,  1863. 

§  V.    Errors  concerning  the  Church  and  her  rights. 

19.  The  Church  is  not  a  true  and  perfect  and  entirely 
free  society,  nor  does  she  enjoy  peculiar  and  perpetual 
rights  conferred  upon  her  by  her  Divine  Founder,  but  it 
appertains  to  the  civil  power  to  define  what  are  the  rights 
and  limits  with  which  the  Church  may  exercise  authority. 

[Allocution,  Singulari  quddum,  9th  December,  1854.  Allo- 
cution, Gravibusque,  17th  December,  1880.  Allocution,  Max- 
ima quidem,  9te  June,  1862.] 

20.  The  ecclesiastical  power  must  not  exercise  its  au- 
thority without  the  permission  and  assent  of  the  civil  gov- 

[Allocution,  Meminit  unusquisque,  30th  September,  1861.] 

21.  The  Church  has  not  the  power  of  denning  dogmat- 
ically that  the  religion  of  the  Catholic  Church  is  the  only 
true  religion. 

[Apostolic  Letter,  Multiplices  biter,  10th  June,  1851  ] 

22.  The  obligation  which  binds  Catholic  teachers  and  au- 
thors apply  only  to  those  things  which  are  proposed  for  uni- 
versal belief  as  dogmas  of  the  faith  by  the  infallible  judg- 
ment of  the  Church. 

[Letter,  ad  Archiep.  Frising.  Tuas  libenter,  21st  December, 

23.  The  Roman  Pontiffs  and  Ecumenical  Councils  have 


exceeded  the  limits  of  their  power,  have  usurped  the  rights 
of  princes,  and  have  even  committed  errors  in  defining  mat- 
ters of  faith  and  morals. 

[Apostolic  Letter,  Multiplices  inter,  10th  June,  1851.] 

24.  The  Church  has  not  the  power  of  availing  herself  of 
force,  or  any  direct  or  indirect  temporal  power. 

25.  In  addition  to  the  authority  inherent  in  the  Episco- 
pate, a  further  and  temporal  power  is  granted  to  it  by  the 
civil  authority,  either  expressly  or  tacitly,  which  power  is  on 
that  account  also  revocable  by  the  civil  authority  whenever 
it  pleases. 

[Apostolic  Letter,  ad  apostolicce,  29th  June,  1851.] 

26.  The  Church  has  not  the  innate  and  legitimate  right 
of  acquisition  and  possession. 

[Allocution,  Nunquam  fore,  15th  December,  1856.  En- 
cyclical Letters,  Incredibili,  18th  September,  1863.] 

27.  The  ministers  of  the  Church  and  the  Roman  Pontiff 
ought  to  be  absolutely  excluded  from  all  charge  and  domin- 
ion over  temporal  affairs. 

[Allocution,  Maxima  quidem,  9th  June,  1862.] 

28.  Bishops  have  not  the  right  of  promulgating  even  their 
apostolical  letters  without  the  permission  of  the  govern- 

29.  Dispensations  granted  by  the  Roman  Pontiff  must  be 
considered  null,  unless  they  have  been  asked  for  by  the  civil 

[Allocution,  Nunquam  fore,  15th  December,  1856. J 

30.  The  immunity  of  the  Church  and  of  ecclesiastical 
persons  derives  its  origin  from  civil  law. 

[Apostolic  Letter,  Multiplices  inter,  10th  June,  1851.] 

31.  Ecclesiastical  courts  for  temporal  causes  of  the  clergy, 
whether  civil  or  criminal,  ought  by  all  means  to  be  abolished, 
either  without  the  concurrence  and  against  the  protest  of  the 
Holy  See. 

[Allocution,  Ascerbissimum,  27th  September,  1862.  Allocu- 
tion, Nunquam  fore,  15th  December,  1856.] 

32.  The  personal  immunity  exonerating  the  clergy  from 


military  service  may  be  abolished,  without  violation  either 
of  natural  right  or  of  equity.  Its  abolition  is  called  for  by 
civil  progress,  especially  in  a  community  constituted  upon 
principles  of  civil  government. 

[Letter  to  the  Archbishop  of  Montreal,  Slngularis  nobisque, 
29th  September,  1864.  J 

33.  It  does  not  appertain  exclusively  to  ecclesiastical 
jurisdiction  by  any  right,  proper  and  inherent,  to  direct  the 
teaching  of  theological  subjects. 

[Letter,  ad  Archiep.  Prising.  Tuas  libenter,  21st  December, 

34.  The  teaching  of  those  who  compose  the  Sovereign 
Pontiff  to  a  free  sovereign  acting  in  the  universal  Church, 
is  a  doctrine  which  prevailed  in  the  Middle  Ages. 

35.  There  would  be  no  obstacle  to  the  sentence  of  a  Gen- 
eral Council,  or  the  act  of  all  the  universal  peoples,  trans- 
ferring the  Pontifical  sovereignty  from  the  Bishop  nnd  City 
of  Rome  to  some  other  bishopric  and  some  other  city. 

36.  The  definition  of  a  National  Council  does  not  admit 
of  any  subsequent  discussion,  and  the  civil  power  can  re- 
gard as  settled  an  affair  decided  by  such  National  Couucil. 

[Apostolic  Letter,  ad  apostolicce,  22d  August,  1851. J 

37.  National  Churches  can  be  established,  after  being 
withdrawn  and  plainly  separated  from  the  authority  of  the 
Roman  Pontiff. 

[Allocution,  Multis  gravibusque,  17th  December,  1861.] 

38.  Roman  Pontiffs  have,  by  their  too  arbitrary  conduct, 
contributed  to  the  division  of  the  Church  into  Eastern  and 

[Apostolic  Letter,  ad  apostolicce,  12d  August,  1851.] 

$  VI.    Errors  about  civil  society,  considered  both  in 


39.  The  commonwealth  is  the  origin  and  source  of  all 
rights,  and  possess  rights  which  are  not  circumscribed  by 
any  limits. 

[Allocution,  Maxima  quidem,  9th  June,  1862.] 


40.  The  teaching  of  the  Catholic  Church  is  opposed  to 
the  well-being  and  interests  of  society. 

[Encyclical  Letters,  Qui  pluribus,  9th  November,  1846. 
Allocution,  Quibus  quaniisque,  20th  April,  1849.] 

41.  The  civil  power,  even  when  exercised  by  an  unbeliev- 
ing sovereign,  possess  an  indirect  and  negative  power  over 
religious  affairs.  It  therefore  possesses  not  only  the  right 
called  that  of  exequatori,  but  that  of  the  (so-called)  appelatis 
ab  abusu. 

42.  In  the  case  of  conflicting  laws  between  the  two  pow- 
ers, the  civil  law  ought  to  prevail. 

[Apostolic  Letter,  ad  apostolical,  22d  August,  1851.] 

43.  The  civil  power  has  a  right  to  break,  and  to  declare 
and  render  null,  the  conventions  (commonly  called  Con- 
cordats),  concluded  with  the  Apostolic  See,  relative  to  the 
use  of  rights  appertaining  to  the  ecclesiastical  immunity, 
without  the  consent  of  the  Holy  See,  and  even  contrary  to 
its  protest. 

[Allocution,  In  Consistoriali,  1st  November,  1850.  Allocu- 
tion, Multis  gravibusque,  17th  December,  I860.] 

44.  The  civil  authority  may  interfere  in  matters  relating 
to  religion,  morality  and  spiritual  government.  Hence  it 
has  control  over  the  instructions  for  the  guidance  of  con" 
sciences  issued,  conformably  with  their  mission  by  the  pas- 
tors of  the  Church.  Further,  it  possesses  power  to  decree 
in  the  matter  of  administering  the  divine  sacraments,  as  to 
the  dispositions  necessary  for  their  reception. 

[Allocution,  In  Consistoriali,  1st  November,  1850.  Allocu- 
tion, Maxima  quidem,  9th  June,  1862  ] 

45.  The  entire  direction  of  public  schools  in  which  the 
youth  of  Christian  States  are  educated,  except  (to  a  certain 
extent)  in  the  case  of  episcopal  seminaries,  may  and  must 
appertain  to  the  civil  power,  and  belong  to  it,  so  far  that  no 
other  authority  whatsoever  shall  be  recognized  as  having 
any  right  to  interfere  in  the  discipline  of  the  schools,  the 
arrangement  of  the  studies,  the  taking  of  degrees,  or  the 
ohoice  and  approval  of  the  teachers. 


[Allocution,  In  Consistoriali,  1st  November,  1850.     Allocu- 
tion, Quibus  luctnosissimis,  5th  September,  1851.] 

46.  Much  more  even  in  clerical  seminaries,  the  method  of 
study  to  be  adopted  is  subject  to  the  civil  authority. 

[Allocution,  Nunquam  fore,  15th  December,  1856.] 

47.  The  best  theory  of  civil  society  requires  that  popular 
schools  open  to  the  children  of  all  classes,  and  generally  all 
public  iustitutes  intended  for  instruction  in  letters  and  phi- 
losophy and  for  conducting  the  education  of  the  young, 
should  be  freed  from  all  ecclesiastical  authority,  government 
and  interference,  and  should  be  fully  subject  to  the  civil  and 
political  power,  in  conformity  with  the  will  of  rulers  and  the 
prevalent  opinion  of  the  age. 

48.  This  system  of  instructing  youth,  which  consists  in 
separating  it  from  the  Catholic  faith  and  from  the  power  of 
the  Church,  and  in  teaching  exclusively,  or  at  least  pri- 
marily, the  knowledge  of  natural  things  and  the  earthly 
ends  of  social  life  alone,  may  be  approved  by  Catholics. 

[Letter  to  the  Archbishop  of  Fribourg,  Quam  non  sine,  14th 
July,  1854.] 

49.  The  civil  power  has  the  right  to  prevent  ministers  of 
religion  and  the  faithful  from  communicating  freely  and  mu- 
tually with  each  other  and  with  the  Roman  Pontiff. 

[Allocution,  Maxima  quidem,  9th  June,  1862.] 

50.  The  secular  authority  possesses,  as  inherent  in  itself, 
the  right  of  presenting  bishops,  and  may  require  of  them 
that  they  take  possession  of  their  dioceses  before  having  re- 
ceived canonical  institution  and  the  apostolic  letters  from 
the  Holy  See. 

[Allocution,  Nunquam  fore,  15th  December,  1856.] 

51.  And,  further,  the  secular  government  has  the  right  of 
deposing  bishops  from  their  pastoral  functions,  and  it  is  not 
bound  to  obey  the  Roman  Pontiff  in  those  things  which  re- 
late to  episcopal  sees  and  the  institution  of  bishops. 

[Apostolic  Letter,  Multiplicis  inter,  10th  June,  1851.  Allo- 
cution, Acerbissimum,  27th  September,  1852.] 

52.  The  government  has  of  itself  the  right  to  alter  the 


age  prescribed  by  the  Chorch  for  the  religious  profession, 
both  of  men  and  women;  and  it  may  enjoin  upon  all  relig- 
ious establishments  to  admit  no  person  to  take  solemn  vows 
without  its  permission, 
[Allocution,  Nunquam  fore,  15th  December,  1856.] 

53.  The  laws  for  the  protection  of  religious  establish- 
ments, and  securing  their  rights  and  duties,  ought  to  be 
abolished;  nay,  more,  the  civil  government  may  lend  its  as- 
sistance to  all  who  desire  to  quit  the  religious  life  they  have 
undertaken  and  break  their  vows.  The  government  may 
also  suppress  religious  orders,  collegiate  churches  and  sim- 
ple benefices,  even  those  belonging  to  private  patronage,  and 
submit  their  goods  and  revenues  to  the  administration  and 
disposal  of  the  civil  power. 

[Allocution,  Acerbissimum,  27th  September,  1852.  Allocu- 
tion, Probe  meminerHis,  22d  July,  1855.] 

54.  Kings  and  princes  are  only  exempt  from  the  jurisdic- 
tion of  the  Church,  but  are  superior  to  the  Church  in  liti- 
gated questions  of  jurisdiction. 

[Apostolic  Letter,  Multiplices  inter,  10th  June,  1851.] 

55.  The  Church  ought  to  be  separate  from  the  State,  and 
the  State  from  the  Church. 

[Allocution,  Acerbissimum,  27th  September,  1852.] 

$  VII.    Errors  concerning  natural  and  Christian  ethics. 

56.  Moral  laws  do  not  stand  in  need  of  the  divine  sanc- 
tion, and  there  is  no  necessity  that  human  laws  should  be 
conformable  to  the  law  of  nature  and  receive  their  sanction 
from  God. 

57.  Knowledge  of  philosophical  things  and  morals,  and 
also  civil  laws,  may  and  must  depart  from  divine  and  ecclesi- 
astical authority. 

58.  No  other  forces  are  to  be  recognized  than  those  which 
reside  in  matter;  and  all  moral  teaching  and  moral  excellence 
ought  to  be  made  to  consist  in  the  accumulation  and  increase 
of  riches  by  every  possible  means  and  in  the  enjoyment  of 


59.  Eight  consists  in  the  material  faot,  and  all  human 
duties  are  but  vain  words,  and  all  human  acts  have  the  force 
of  right. 

60.  Authority  is  nothing  else  but  the  result  of  numerical 
superiority  and  material  force. 

[Allocution,  Maxima  quidem,  9th  June,  1862.] 

61.  An  unjust  act,  being  successful,  inflicts  no  injury  upon 
the  sanctity  of  right. 

[Allocution,  Jumdudum  cernimus,  18th  March,  1861.] 

62.  The  principle  of  non  intervention,  as  it  is  called,  ought 
to  be  proclaimed  and  adhered  to. 

[Allocution,  Novos  et  ante,  28th  September,  I860.] 

63.  It  is  allowable  to  refuse  obedience  to  legitimate 
princes;  nay,  more,  to  rise  in  insurrection  against  them. 

[Encyclical  Letters,  Qui  pluribus,  9th  November,  1846.  Al- 
locution, Quisque  vestrum,  4th  October,  1847.  Encylical  Let- 
ters, Nosci  Us  et  Nobiscum,  8th  December,  1849.  Apostolio 
Letter,  Cum  Catholica,  26th  March,  I860.] 

64.  The  violation  of  a  solemn  oath,  even  every  wicked 
and  flagitious  action  is  repugnant  to  the  eternal  law,  is  not 
only  not  blamable,  but  quite  lawful,  and  worthy  of  the  high- 
est praise,  when  done  for  the  love  of  country. 

[Allocution,  Quibas  quantisque,  20th  April,  1848.] 

§  VIII.    The  Ebroks  concerning  Mabkiage. 

65.  It  cannot  be  by  any  means  tolerated  that  Christ  has 
raised  marriage  to  the  dignity  of  a  sacrament. 

^6.  The  sacrament  of  marriage  is  ouly  an  adjunct  of  the 
contract,  and  separable  from  it,  and  the  sacrament  itself 
consists  in  the  nuptial  benediction  alone. 

67.  By  the  law  of  nature  the  marriage  tie  is  not  indissolu- 
ble, and  in  many  cases  divorce,  properly  so-called,  maj  be 
pronounced  by  the  civil  authority. 

[Apostolical  Letter,  ad  apostolical,  '22d  August,  1851.  Allo- 
cution, Acerb  ssiivum,  27th  September,  1852.] 

68.  The  Church  has  not  the  power  of  laying  down  what 
are  diriment  impediments  to  marriage.    The  civil  authority 


does  possess  such  a  power,  and  can  do  away  with  existing 
impediments  to  marriage. 
[Apostolical  Letter,  Multiplies  inter,  10th  June,  1851.] 

69.  The  Church  only  commenced  in  later  ages  to  bring 
in  diriment  impediments,  and  then  availing  herself  of  a  right 
not  her  own,  but  borrowed  from  the  civil  power. 

70.  The  canons  of  the  Council  of  Trent  which  pronounce 
censure  of  anathema  against  those  who  deny  to  the  Church 
the  right  of  laying  down  what  are  diriment  impediments, 
either  are  not  dogmatic,  or  must  be  understood  as  referring 
to  such  borrowed  power. 

71.  The  form  of  solemnizing  marriage  prescribed  by  the 
said  Council,  under  penalty  of  nullity,  does  not  bind  in 
cases  where  the  civil  law  has  appointed  another  form,  and 
where  it  decrees  that  this  new  form  shall  effectuate  a  valid 

72.  Boniface  VIII  is  the  first  who  declared  that  the  vow 
of  chastity  pronounced  at  ordination  annuls  nuptials. 

73.  The  merely  civil  contract  may,  among  Christians, 
constitute  a  true  marriage;  and  it  is  false,  either  that  the 
marriage  contract  between  Christians  is  always  a  sacrament, 
or  that  the  contract  is  null  if  the  sacrament  be  excluded. 

74.  Matrimonial  causes  and  espousals  belong  by  their  very 
nature  to  civil  jurisdiction. 

[Apostolic  Letter,  ad  apostolicce,  26th  August,  1851.  Letter 
to  the  King  of  Sardinia,  9th  September,  1852.  Allocution, 
Acerbissimum,  27th  September,  1852.  Allocution,  Multis 
gravibusque,  17th  December,  I860.] 

N.  B. — Two  other  errors  may  tend  in  this  direction — those 
upon  the  abolition  of  the  celibacy  of  priest?,  and  the  prefer- 
ence due  to  the  state  of  matrimony  over  that  of  virginity. 
These  have  proscribed :  the  first,  in  the  Encyclical  Qui  pluri- 
bus,  November  9,  1816;  the  second,  in  the  Apostolical  Letter, 
Multiplicis  inter,  June  10,  1851. 

$  IX.  Errors  regabdingthe  Civil  Power  op  the  Sov- 
ereign Pontiff. 

75.  The  children  of  the  Christian  and  Catholic  Church 


are  not  agreed  upon  the  compatibility  of  the  temporal  with 
the  spiritual  power. 

[Apostolic  Letter,  ad  apostolicce,  22d  August,  1851.] 

76.  The  abolition  of  the  temporal  power,  of  which1;  he 
Apostolic  See  is  possessed,  would  contribute  in  the  greatest 
degree  to  the  liberty  and  prosperity  of  the  Church. 

[Allocution,  Quibus  quantisque,  20th  April,  1849  ] 
N.  B  — Besides  these  errors,  explicitly  noted,  many  others 
are  impliedly  rebuked  by  the  proposed  and  asserted  doc- 
trine which  all  Catholics  are  bound  most  firmly  to  hold, 
touching  the  temporal  sovereignty  of  the  Roman  Pontiff. 
These  doctrines  are  clearly  stated  in  the  Allocutions,  Quibus 
qumiisque,  20th  April,  1849,  and  Si  semper  antea,  20th  May, 
1850,  Apostolical  Letter  Quam  Catholica  Ecclesia  26th  March, 
1860;  Allocutions,  Novos,  28th  September,  1860;  Jumdudum, 
18th  March,  1861;  and  Maxima  quidvm,  9th  June,  1862.] 

§  X.     Errors  having  reference  to  Modern  Liberalism. 

77.  In  the  present  day  it  is  no  longer  expedient  that  the 
Catholic  religion  shall  be  held  as  the  only  religion  of  the 
State,  to  the  exclusion  of  all  other  modes  of  worship. 

[Allocution,  Nemo  veslrum,  26th  July,  1855.] 

78.  Whence  it  has  been  wisely  provided  by  law,  in  some 
countries  called  Catholic,  that  persons  coming  to  reside 
therein  shall  enjoy  the  public  exercise  of  their  own  worship. 

[Allocution,  Acerbissimum,  27th  September  1852.  J 

79.  Moreover,  it  is  false  that  the  civil  liberty  of  every 
mode  of  worship,  and  the  full  power  given  to  all  of  overtly 
and  publicly  manifesting  their  opinions  and  ideas,  of  all 
kinds  whatsoever,  conduce  more  easily  to  corrupt  the  morals 
and  minds  of  the  people  and  to  the  propagation  of  the  pest 
of  indifferentism. 

[Allocution,  Nunquam  fore,  15th  December,  1856.] 

80.  The  Roman  Pontiff  can  and  ought  to  reconcile  him- 
self to,  agree  with  progress,  liberalism  and  civilization  as 
lately  introduced. 

[Allocution,  Jumdudum  cernimus,  18th  March,  1861.] 



"  Knowing  most  fully  that  this  See  of  Holy  Peter  remains 
ever  free  from  all  blemish  of  error,  *  *  *  *  that  the 
occasion  of  schism  being  removed,  *  *  the  Sacred  Coun- 
cil approving,  we  teach  and  define  that  it  is  a  dogma  divinely 
revealed;  that  the  Roman  Pontiff,  when  he  speaks  ex  cathe- 
dra, that  is,  wnen  in  discharge  of  the  office  of  pastor  and 
doctor  of  all  Christians,  by  virtue  of  his  supreme  Apostolic 
authority,  he  defines  a  doctrine  regarding  faith  or  morals  to 
be  held  by  the  uuiversal  Church,  by  the  Divine  assistance 
promised  to  him  in  blessed  Peter,  is  possessed  of  that  in- 
fallibility with  which  the  Divine  Redeemer  willed  that  his 
Church  should  be  endowed  for  defining  doctrine  regarding 
faith  or  morals;  and  that  therefore  such  definitions  of  the 
Roman  Pontiff  are  irreformable  of  themselves,  and  not  from 
the  consent  of  the  Church.  But  if  any  one — which  may 
God  avert — presume  to  contradict  this  one  definition;  let  him 
be  anathema. 

"Given  at  Rome,  in  public  session  solemnly  held  in  the 
Vatican  Basilica,  in  the  year  of  our  Lord  one  thousand  eight 
hundred  and  seventy,  on  the  eighteenth  of  July,  in  the  twenty- 
fifth  year  of  our  Pontificate." 


"  We,  Sixtus  the  Fifth,  the  universal  Shepherd  of  the 
flock  of  Christ,  the  Supreme  Chief,  to  whom  the  govern- 
ment of  the  whole  world  appertains,  considering  that  the 
people  of  England  and  Ireland,  after  having  been  so  long 
celebrated  for  their  virtues,  their  religion  and  their  submis- 
sion to  our  See,  have  become  putrid  members,  infected,  and 
capable  of  corrupting  the  whole  Christian  body,  and  that  on 
account  of  their  subjection  to  the  impious,  tyrannical  gov- 


ernment  of  Elizabeth,  the  bastard  queen,  and  by  the  influence 
of  her  adherents,  who  equal  her  in  wickdeness,  and  who 
refuse,  like  her,  to  recognize  the  authority  of  the  Roman 
Church;  regarding  that  Henry  the  Eighth,  formerly,  for 
motives  of  debauchery,  commenced  all  these  disorders  by 
revolting  against  the  submission  which  he  owed  to  the 
Pope,  the  sole  and  true  sovereign  of  England',  considering 
that  the  usurper  Elizabeth  has  followed  the  path  of  this 
infamous  king,  we  declare  that  there  exists  but  one  mode 
of  remedying  these  evils,  of  restoring  peace,  tranquility  and 
union  to  Christendom,  of  re-establishing  religion,  and  of 
leading  back  the  people  to  obedience  to  us,  which  is,  to  de- 
pose from  the  throne  that  execrable  Elizabeth,  who  falsely 
arrogates  to  herself  the  title  of  Queen  of  the  British  Isles. 
Being  then  inspired  by  the  Holy  Spirit  for  the  general  good 
of  the  Church,  we  renew  by  virtue  of  our  apostolic  power, 
the  sentence  pronounced  by  our  predecessors,  Pius  the  Fifth 
and  Gregory  the  Thirteenth,  against  this  modern  Jezebel;  we 
proclaim  her  deprived  of  royal  authority,  of  the  rights, 
titles  or  pretentions  to  which  she  may  claim  over  the  king- 
doms of  Ireland  and  England,  amrniing  that  she  possesses 
them  unlawfully  and  by  usurpation.  We  relieve  all  her  sub- 
jects from  the  oaths  that  they  have  taken  to  her,  and  we 
prohibit  them  from  rendering  any  kind  of  service  to  this 
execrabl0,  woman.  It  is  our  will  that  she  be  driven  from  door 
to  door  like  one  possessed  of  a  devil,  and  that  all  human  aid 
should  be  refused  her;  we  declare  moreover  that  foreigners  or 
Englishmen  are  permitted  as  a  meritorious  work  TO  SEIZE 
Inquisition.  We  premise  to  those  WHO  SHALL  ACCOM- 
PLISH THIS  GLORIOUS  MISSION,  infinite  recompenses, 
not  only  in  the  life  eternal  but  in  this  world!  Finally,  we  grant 
plenary  indulgences  to  the  faithful,  who  shall  willingly  unite 
with  the  Catholic  army,  which  is  going  to  combat  the  im- 
pious Elizabeth,  under  the  orders  of  our  dear  son,  Philip 
the  Second,  to  whom  we  give  the  British  Isles  in  full  sov- 


ereignty,  as  a  recompense  for  the  zeal  he  has  always  shown 
for  our  See,  and  for  the  particular  affection  he  has  shown 
for  the  Catholics  of  the  low  countries." 

This  terrible  bull  was  published  in  the  ecclesiastical  States, 
with  tolling  of  bells  and  by  the  light  of  candles.  At  Madrid 
they  dressed  the  chapel  of  the  Palace  of  the  Escurial  in 
black,  and  Philip  dressed  in  black,  and  followed  by  all  the 
grandees  of  his  court,  caused  the  anathema  pronounced 
against  the  Queen  of  England  to  be  read  by  the  Nuncio. 

Fortunately  for  England  and  the  Protestant  world,  the 
fleet  of  the  Invincible  Armada  was  almost  destroyed  by  a 
frightful  tempest  which  assailed  it  at  the  mouth  of  the" 
Thames.  The  vessels  whifh  escaped  the  violence  of  the 
sea  were  routed  by  Francis  Drake,  the  Vice-Admiral  of  Eng- 
land, and  obliged  to  return  in  disgrace  to  Spain. 


"I,  N.,  elect  of  the  Church  of  N.,  from  henceforward  will 
be  faithful  and  obedient  to  St.  Peter  the  Apostle,  and  to  the 
Holy  Roman  Church,  and  to  our  lord,  the  Lord  N,,  Pope 
N.,  and  to  his  successors  canonically  coming  in.  I  will 
neither  advise,  consent,  or  do  anything  that  may  lose  life 
or  member,  or  that  their  persons  may  be  seized  or  hands 
anywise  laid  upon  them,  or  any  injuries  offered  to  them  un- 
der any  pretence  whatsoever.  The  counsel  which  they  shall 
intrust  me  withal,  by  themselves,  their  messages  or  letters, 
I  will  not  knowingly  reveal  to  any  to  their  prejudice.  I  will 
help  them  to  defend  and  keep  the  Roinan  Papacy  and  the 
royalties  of  St.  Peter,  saving  my  order  against  all  men. 
The  legate  of  the  Apostolic  See,  going  and  coming,  I  will 
honorably  treat  and  help  in  his  necessities.  The  rights, 
honors,  privileges  and  authority  of  the  Holy  Roman  Church, 
of  our  lord,  the  Pope,  and  his  foresaid  successors,  I  will 
endeavor  to  preserve,  defend,  increase  and  advance.    I  will 


not  be  in  any  council,  action  or  treaty  in  which  shall  be 
plotted  against  our  said  lord  and  the  said  Roman  Church 
anything  to  the  hurt  or  prejudice  of  their  persons,  right, 
honor,  State  or  power;  and,  if  I  shall  know  any  such  thing 
to  be  treated  or  agitated  by  any  whatsoever,  I  will  hinder  it 
to  my  power,  and  as  soon  as  I  can,  will  signify  it  to  our 
said  lord,  or  to  some  other,  by  whom  it  may  come  to  his 
knowledge.  The  rules  of  the  Holy  Fathers,  the  apostolic 
decrees,  ordinances  or  disposals,  reservations,  provisions  and 
mandates,  I  will  observe  with  all  my  might  and  cause  to 
be  observed  by  others.  Heretics,  schismatics  and  rebels  to  our 
said  lord  or  his  foresaid  successors,  I  will  to  my  utmost 
power  PERSECUTE  AND  WAGE  WAR  WITH.  I  will 
come  to  a  council  when  I  am  called,  unless  I  be  hindered 
by  a  canonical  impediment.  I  will  by  myself,  in  person, 
visit  the  threshold  of  the  apostles  every  three  years,  and 
give  an  account  to  our  lord  and  his  foresaid  successors  of 
all  my  pastoral  office,  and  of  all  things  anywise  belonging 
to  the  state  of  my  Church,  to  the  discipline  of  my  clergy 
and  people,  and  lastly  to  the  salvation  of  souls  committed  to 
my  trust,  and  will  in  like  manner  humbly  receive  and  dili- 
gently execute  the  apostolic  commands.  And,  if  I  be  de- 
tained by  a  lawful  impediment,  I  will  perform  all  the  things 
aforesaid  by  a  certain  messenger  hereto  specially  empowered, 
a  member  of  my  chapter,  or  some  other  in  ecclesiastical 
dignity  or  else  having  a  parsonage;  or  in  default  of  these  by 
a  priest  of  the  diocese;  or  in  default  of  one  of  the  clergy 
(of  the  diocese),  by  some  other  secular  or  regular  priest  of 
approved  integrity  and  religion,  fully  instiucted  in  all  things 
above  mentioned.  And  such  impediment  I  will  make  out 
by  lawful  proofs  to  be  transmitted  by  the  foresaid  mes- 
senger to  the  cardinal  proponement  of  the  Holy  Roman 
Church  in  the  congregation  of  the  Sacred  Council.  The 
possessions  belonging  to  my  table  I  will  neither  sell,  nor 
give  away,  nor  mortgage,  nor  grant  anew  in  fee,  nor  any- 
wise alienate — no,  not  even  with  the  consent  of  the  chapter 
of  my  Church — without  consulting  the  Roman  Pontiff.    And, 


if  I  shall  make  any  alienation,  J  will  thereby  incur  the  penalties 
contained  in  a  certain  Constitution  put  forth  about  this  mat- 
ter.    So  help  me,  God,  and  those  Holy  Gospels  of  God." 

(See  "  Profession  of  Faith.") 

"I  acknowledge  the  Holy  Catholic  Apostolic  Roman 
Church  to  be  the  Mother  and  Mistress  of  all  Churches:  and 
1  promise  true  obedience  to  the  Bishop  of  Borne,  the  successor 
of  St.  Peter,  Prince  of  the  Apostles,  and  Vicar  of  Jesns 
Christ  on  earth.  I  also  undoubtedly  receive  and  profess  all 
other  things  delivered,  defined  and  declared  by  the  Sacred 
Canons  and  General  Councils,  and  particularly  by  the  Holy 
Council  of  Trent;  and  I  also  condemn,  reject  and  anathematize 
all  things  contrary  thereto,  and  all  heresies  whatsoever  con- 
demned, rejected  and  anathematized  by  the  Church. 

11  This  true  Catholic  faith,  without  which  none  can  be  saved, 
and  which  I  now  freely  profess  and  truly  hold,  1  promise, 
vow  and  swear  most  constantly  to  hold,  and  to  profess  the 
same,  whole  and  entire,  with  God's  assistance  to  the  end  of 
my  life;  and  to  take  care  to  the  best  of  my  power  that  it 
shall  be  held,  taught,  and  preached  ly  those  over  whom  I 
shall  have  authority,  or  with  the  care  of  whom  I  shall  be 
charged,  by  virtue  of  my  office.    Amen. 


The  Dublin  Evening  Mail  gives  the  following  picture  of  the 
state  of  Ireland,  on  account  of  this  secret  conspiracy  against 
the  Government  of  Great  Brtiain  and  Protestants  in  general : 

"  A  Riband  Lodge  is  an  affiliated  branch  of  the  Land 
League,  which  has  for  its  object  the  two-fold  purpose  of  ex- 


tirpating  heresy  and  regulating  the  occupation  and  possession 
of  land.  Each  separate  Lodge  is  composed  of  forty  mem- 
bers; It  has  a  Master,  Secretary  and  thirty-four  members. 
These  are  admitted  with  a  solemn  oath  to  yield  unlimited 
obedience  to  the  authorities  of  the  institution,  and  to  main- 
tain the  utmost  secresy.  They  swear  to  wade  knee-deep  in 
Protestant  blood,  and  spare  none  of  the  heretic  race  from 
cradle  to  crutch,  and  that  they  will  not  serve  the  Queen  un- 
less compelled,  and  that,  when  the  day  comes,  to  fight,  and 
that  neither  the  groans  of  men  nor  the  moans  of  women 
shall  daunt  him,  etc. 

"  The  members  are  known  to  each  other  by  secret  signs 
and  passwords,  changed  every  three  months  by  a  central 
authority  unknown  even  to  conspirators  themselves.  They 
meet  by  conceit  at  fires  and  on  market  days  at  some  public 
house  known  to  be  friendly,  and  drop  in  one  by  one  till 
the  room  is  full,  and  then  proceed  to  business.  They  avoid 
night  meetings  as  much  as  possible,  lest  they  attract  atten- 
tion; and  when  they  do  meet  at  night,  it  is  generally  at 
dances  got  up  for  the  purpose,  when  the  junior  members 
are  dressed  in  women's  clothes;  all  that  appears  to  the  ob- 
server is  rustic  hilarity  and  merriment,  but  the  work  of  death 
is  going  on  within. 

"  When  an  offence  is  committed  against  the  barbarous  code 
of  laws  this  society  has  established,  either  by  an  agent  eject- 
ing non-paying  tenants  from  land  for  which  they  are  un- 
willing or  unable  to  pay  any  rent,  or  by  a  farmer  in  becom- 
ing tenant  for  such  ejected  land,  or  by  a  landlord  preferring 
a  Protestant  to  a  Roman  Catholic  tenant,  or  by  information 
given  for  the  purpose  of  bringing  to  justice  members  of  the 
association,  then,  on  the  next  meeting,  of  the  Lodge,  a  com- 
plaint is  brought  forward  against  the  offending  individual; 
a  jury  is  forthwith  empanneled  and  sworn,  consisting  gen- 
erally of  seven  members;  the  Master  of  the  Lodge  acts  as 
Judge;  the  complaint  is  sworn  to  and  examined  by  counsel; 
members  volunteer  evidence  on  one  side  or  the  other,  and 
the  Judge  charges  the  jury,  the  verdict  is  brought  in  by  the 


majority,  and  the  sentence  of  death  pronounced  in  hideous 
mockery  of  justice  by  the  presiding  conspirator.  The  ap- 
pointment of  the  executioner  next  follows.  Lots  are  drawn, 
and  they  on  whom  the  fatal  billet  falls  must,  on  the  pain  of 
death,  carry  out  the  merciless  sentence.  Frequently,  how- 
ever, the  trial  and  sentences  are  reported  to  a  distant  Lodge, 
which  furnishes  the  executioners,  on  the  understanding  of 
the  services  being  returned  in  kind  when  demanded.  There 
is  no  hurry  about  the  matter — all  is  conducted  in  the  most 
sedate  and  business-like  manner.  The  victim  is  watched, 
his  habits  examined  and  reported;  accurate  information  of 
all  his  movements  obtained;  a  time  is  fixed  for  his  execu- 
tion. If  unfavorable,  it  is  deferred  with  perfect  coolness; 
if  favorable,  he  is  executed  without  remorse  and  without 




"By  the  authority  of  God  Almighty,  the  Father,  Son  and 
Holy  Ghost,  and  the  undented  Virgin  Mary,  Mother  and 
Patroness  of  our  Saviour,  and  of  all  Celestial  Virtues,  An- 
gels, Archangels,  Thrones,  Dominions,  Powers,  Cherubim 
and  Seraphim,  and  of  all  the  Holy  Patriarchs,  Prophets, 
and  of  all  the  Apostles  and  Evangelists,  of  the  Holy  Inno- 
cents, who  in  the  sight  of  the  Holy  Lamb  are  found  worthy 
to  Bing  the  new  song  of  the  Holy  Martyrs  and  Holy  Con- 
fessors, and  of  all  the  Holy  Virgins,  and  of  all  Saints,  to- 
gether with  the  Holy  Elect  of  God — may  he,  William  Hogan, 
be  damned.  We  excommunicate  and  anathematize  him  from 
the  threshold  of  the  Holy  Church  of  God  Almighty.  We 
sequester  him,  that  he  may  be  tormented,  disposed  and  be 
delivered  over  with  Dathan  and  Abiram,  and  with  those  who 
say  unto  the  Lord,  '■  Depart  from  us,  we  desire  none  of  thy 

ways.'     As  a  fire   quenched  with  water,  so  let  the  light  of 


him  be  put  out  for  evermore,  unless  it  shall  repent  him  and 
make  satisfaction.     Amen. 

"May  the  Father,  who  creates  man,  curse  him!  May  the 
Son,  who  suffered  for  us,  curse  him!  May  the  Holy  Ghost, 
who  is  poured  out  in  baptism,  curse  him!  May  the  Holy 
Cross,  which  Christ  for  our  salvation,  triumphing  over  his 
enemies,  ascended,  curse  him! 

"May  the  Holy  Mary,  ever  Virgin  and  Mother  of  God, 
curse  him!  May  St.  Michael,  the  advocate  of  the  Holy 
Souls,  curse  him!  May  all  the  Angels,  Principalities  and 
Powers,  and  all  Heavenly  Armies,  curse  him!  May  the  glori- 
ous band  of  the  Patriarchs  and  Prophets,  curse  him ! 

"May  St.  John  the  Precurser,  and  St.  John  the  Baptist, 
and  St.  Peter  and  St.  Paul  and  St.  Andrew,  and  all  other  of 
Christ's  Apostles  together,  curse  him !  And  may  the  rest  of 
the  Disciples  and  Evangelists,  who  by  their  preaching  con- 
verted the  universe,  and  the  holy  and  wonderful  company 
of  Martyrs  and  Confessors,  who  by  their  works  are  found 
pleasing  to  God  Almighty;  may  the  Holy  Choir  of  the  Holy 
Virgins,  who  for  the  honor  of  Christ  have  despised  the 
things  of  the  world,  damn  him !  May  all  Saints,  from  the 
beginning  of  the  world  to  everlasting  ages,  who  are  found 
to  be  beloved  of  God,  damn  him ! 

"May  he  be  damned  wherever  he  be,  whether  in  the 
house  or  in  the  alley,  in  the  world  or  in  the  water,  or  in  the 
Church!    May  he  be  cursed  in  living  and  dying! 

"  May  he  be  cursed  in  eating,  in  being  hungry,  in  being 
thirsty,  in  fasting  and  sleeping,  in  slumbering  and  in  sitting, 
in  living,  in  working,  in  resting  and  *  *  *  *  *■  an(j  jn 

"May  he  be  cursed  in  all  the  faculties  of  his  body! 

"  May  he  be  cursed  inwardly  and  outwardly!  May  he  be 
cursed  in  his  hair!  Cursed  be  he  in  his  brains  and  his 
vertex;  in  his  temples,  in  his  eyebrows,  in  his  cheeks,  in 
his  jawbones,  in  his  nostrils,  in  his  teeth  and  grinders,  in 
his  lips,  in  his  shoulders,  in  his  arms,  in  his  fiugers! 

"May  he  be  damned  in  his  mouth,  in  his  breast,  in  his 
heart  and  purtenances,  down  to  the  very  stomach ! 


*    #    * 


"  May  he  be  cursed  in  his    *****     an(j  his 
in  his  thighs,  in  his    ******     *    au(j  h{s     *     * 
and  in  his  knees,  his  legs  and  his  feet  and  toe-nails! 

■'  May  he  be  cursed  in  all  his  joints  and  articulation  of  the 
members,  from  the  crown  of  his  head  to  the  soles  of  his  feet 
may  there  be  no  soundness! 

"May  the  Son  of  the  Living  God,  with  all  the  glory  of 
His  Majesty,  curse  him!  And  may  Heaven,  with  all  the 
powers  that  move  therein,  rise  up  against  him,  and  curse 
and  damn  him,  unless  he  repent  and  make  satisfaction! 
Amen!    So  be  it,  be  it  ro.    Amen!" 


Bishop  Dupanloup  of  Orleans,  France,  was  deputed  by 
Pope  Pius  IX,  in  187-,  to  prepare  a  work  against  Freema- 
sonry, and  to  echo  the  anathemas  and  thunders  of  the  Vati- 
can against  this  noble  Order: 

"I  have  often  been  asked  the  following  questions  on  the 
subject  of  Freemasonry: 

"  '  Is  it  an  institution  hostile  to  religion?' 

'"May  a  Christian  become  a  Freemason?' 

"  '  Can  one  be  at  the  same  time  a  Freemason  and  a  Chris- 

Some  years  ago  Mgr.  de  Ketteler,  Bishop  of  Mayence,  one 
of  the  most  learned  bishops  and  large-minded  men  in  Ger- 
many, was  also  obliged  to  give  his  attention  to  this  subject, 
and  he  has  published  a  pamphlet  with  this  title,  "Can  a 
Catholic  become  a  Freemason?" 

His  answer  was  the  same  as  mine,  and  after  a  careful  study 
of  the  question,  I  must  reply  as  he  does:  "  No!  a  Catholic, 
a  Christian,  cannot  be  a  Freemason." 

Why?  Because  Freemasonry  is  the  enemy  of  Christianity, 
and  in  the  depth  of  its  heart  an  irreconcilable  enemy.     I  will 


go  still  further,  and  ask,  "  Can  a  serious-minded  man,  a  man 
of  sound,  common  sense,  become  a  Freemason?"  And  I 
must  answer  equally  clearly,  "No!  Because  Freemasonry, 
in  its  true  spirit,  in  its  very  essence  and  in  its  last  acts  is 
the  declared  enemy  of  Christianity,  and  by  its  fundamental 
principles  an  irreconcilable  enemy." 

"  Was  it  not  with  a  deeply-seated,  hostile  intention  that, 
in  1869,  at  Brussels,  Naples  and  Paris,  those  new  Councils 
(in  Masonic  language,  Conventions),  were  convened  in  the 
face  of  the  (Ecumenical  Council?  And  quite  lately,  has  not 
a  similar  Convention  tried  to  meet  in  Rome  itself?  We  may 
remember  that  this  Paris  Convention  was  announced  by  a 
circular  of  the  Grand  Master  of  the  Order  as  follows : 

"The  undersigned,  considering  that,  under  present  cir- 
cumstances, in  the  face  of  the  (Ecumenical  Council,  which  is 
about  to  open,  it  is  important  that  Freemasonry  should  sol- 
emnly affirm  its  great  principles/'     *     *     *    etc. 

I  only  wish  to  make  one  remark  upon  this  circular.  It  is 
upon  the  motive  of  this  projected  Convention.  It  is  to 
elaborate  and  vote  a  solemn  manifesto — for  what  purpose? 
To  affirm  certain  principles  which  it  was  important  to  lay 
down  in  face  of  the  (Ecumenical  Council.  Would  it  be  pos- 
sible to  declare  in  a  more  explicit  manner  the  flagrant  an- 
tagonism between  Freemasonry  and  the  Catholic  Church? 
And  if  it  were  possible  to  have  any  doubt  left  on  the  sub- 
ject, would  it  not  be  enough  to  remove  it,  to  remember  a 
letter  published  at  that  time  by  M.  Michelet,  and  in  which 
the  "  manifestation  "  which  it  was  incumbent  on  the  Free- 
masons to  make,  "in  face  of  the  (Ecumenical  Council," 
WOUld   be    "THE   TEUE    Coctncil  which  would   judge   the 


Freemasonry  is,  then,  a  serious  war  declared  against  all 
religion.  But  the  odious  object  of  the  Freemasons  appears 
specially  in  the  zeal  they  show  in  preaching  morality  without 
God,  and,  in  consequence,  in  separating  the  instruction  of 
youth  from  all  religious  belief. 

"  Christianity  "  (Catholicism),  it  is  said  incessantly  in  the 


Lodges,  "is  a  lying,  bastard  religion,  repudiated  by  common 
sense,  brutalizing,  and  which  must  be  annihilated.  It  is  a  heap 
of  fables,  a  xoorm-eaten  fabric.  Catholicism  is  a  used-up 
formula,  repudiated  by  every  sensible  man.  It  is  not  the 
lying  religion  of  the  false  priests  of  a  Christ  which  will  guide 
our  steps."  Thus  spoke,  at  the  installation  of  the  Lodge  of 
".Hope,"  the  great  orator  of  the  Lodge,  the  Brother  La- 
combie.  According  to  this  orator,  the  ministers  of  the  Gos- 
pel (priests)  are  a  party  "which  has  undertaken  to  encliain  all 
progress,  stifle  all  light  and  destroy  all  liberty,  in  order  to  reign 
quietly  over  a  brutalized  population  of  ignorant  slaves." 

Further  on  he  continues:  "  To-day,  that  the  light  is  be- 
ginning to  shine  through  the  clouds,  we  must  have  the  cour- 
age to  make  short  work  of  all  this  rubbish  of  fables,  even 
should  the  torch  of  reason  reduce  to  cinders  all  that  still  re- 
mains standing  of  these  vestiges  of  ignorance  and  superstition." 

This  is  the  way  Freemasonry  speaks;  this  is  what  it  calls 
"not  troubling  its  head  about  Christianity."  What  in  fact 
is  the  principle — free-thinking.  "  Free-thinking  is  the  fund- 
amental    PKINCIPLE.      Not     RESTRAINED,    but    COMPLETE   and 

universal  liberty.  A  liberty  which  shall  be  absolute,  with- 
out limit,  in  its  fullest  extent.  Absolute  liberty  of  conscience 
is  the  only  basis  of  Freemasonry.  Freemasonry  is,  in  fact, 
above  all  dogmas.  It  is  above  all  religions.  Liberty  of 
conscience  is  superior  to  all  forms  of  religious  belief. 
And  this  unlimited,  complete  and  universal  liberty  is  a 
eight.  Thus  liberty,  right  not  in  regard  to  the  civil  law, 
but  to  the  interior  conscience — liberty,  the  absolute,  univer- 
sal right  to  believe  what  one  wills,  as  he  wills,  or  not  to 
believe  anything  at  all.  This  right,  which  is  proclaimed  to 
be  anterior  and  superior  to  all  religious  convictions  or  forms 
of  belief — this  is  the  fundamental  principle  and  the  sole  basis 
of  Freemasonry.  The  Masonic  principal  is,  therefore,  ex- 
clusive of  Christianity,  and  hence  a  Christian  cannot  be  a 

"But  besides,  has  not  Garibaldi,  the  accomplice,  and 
perhaps  the  agent  at  this  moment  in  Rome,  of  the  great 


persecutor  of  the  Church  in  Germany — has  not  Garibaldi 
been  Grand  Master  of  the  Italian  Freemasons?  And  when 
the  great  conspirator,  Joseph  Mazzini,  died,  what  happened? 
All  the  Italian  Lodges  went  into  mourning;  many  of  them 
sent  deputations  to  his  funeral,  and  the  Grand  Orient  of 
Italy  invited  all  Freemasons,  of  whatever  nationality,  who 
found  themselves  at  that  moment  in  the  valley  of  the  Tiber, 
to  assemble  themselves  in  the  Piazza  del  Popolo.  At  the 
hour  appointed  a  host  of  brothers  surrounded  the  Masonic 
banner,  which  for  the  first  time  had  been  displayed  in  Rome, 
and  followed  it  to  the  capitol,  bearing  the  bust  of  Mazzini." 

Can  we  wonder,  after  all  this,  that  popes  and  bishops 
should  have  condemned  Freemasonry?  And  is  it  not  a  great 
duty  that  they  have  thus  fulfilled,  and  a  great  service  ren- 
dered to  humanity?  For  the  two  centuries  during  which 
Freemasonry  has  been,  I  will  not  say  founded,  but  devel- 
oped in  Europe,  the  Popes  have  never  ceased  their  anxious 
watch  over  its  movements;  and  in  the  eighteenth  century 
two  Sovereign  Pontiffs,  Clement  XII  and  the  learned  Ben- 
edict XIV,  and,  lastly,  Pius  IX,  pronounced  against  this  asso- 
ciation the  most  explicit  and  the  most  solemn  condemnations. 

Let  it  suffice  to  quote  here  some  passages  of  the  celebrated 
Bull  Quo  graviore  of  Leo  XII,  and  a  recent  allocution  of 
Pius  IX. 

The  Pope  Leo  XII,  in  this  Bull,  first  calls  to  mird  the 
condemnations  pronounced  against  Freemasonry  since  the 
reign  of  Clement  XII,  declares  this  institution  to  be  the 
open  enemy  of  the  Catholic  Church,  and  finally  recalls  the 
Bull  of  Pius  VII,  his  immediate  predecessor;  then  he  him- 
self renews  all  these  condemnations: 

"Beware  of  the  seductive  and  flattering  speeches  which 
are  employed  to  induce  you  to  enter  into  these  societies. 
Be  convinced  that  no  one  can  enter  them  without  being 
guilty  of  grave  sin." 

Further  on,  in  accents  of  the  warmest  charity,  he  conjures 
those  who  have  allowed  themselves  to  be  seduced  to  give  up 
the  Lodges  as  soon  as  possible  and  forbids,  under  pain  of  all 


the  penalties  pronounced  by  his  predecessors  [including  con- 
fiscation of  property  and  death],  any  Catholic  to  be  received 
into  the  Society  of  Freemasons. 

Lastly,  Pius  IX,  recalling  in  his  allocution  of  the  25th  Sep- 
tember, 1865,  the  warnings  given  to  Freemasonry  by  his 
predecessors,  he  continues  thus: 

"Unfortunately,  these  warnings  have  not  had  the  hoped  for 
result;  and  we  look  upon  it,  therefore,  as  a  duty  to  condemn 
this  Society  anew.  We  condemn  this  Masonic  Society,  and 
all  other  societies  of  the  same  nature,  and  which,  though 
differing  in  form,  tend  to  the  same  object,  under  the  same 
pains  and  penalties  as  those  specified  in  the  constitutions  of 
our  predecessors,  and  this  concerns  all  Christians  of  every 
condition,  rank  or  dignity  all  over  the  world." 

It  is  for  this  reason  that  all  the  Belgian  Bishops,  in  a  col- 
lective circular  on  Freemasonry,  made  the  following  declara- 

"It  is  positively  foridden  to  take  any  part  in  this  Society, 
and  those  who  persist  in  so  doing  are  unworthy  of  receiving 
absolution  as  long  as  they  shall  not  have  sincerely  renounced 
their  error." 

It  is  for  this  reason,  again,  that  the  Irish  Bishops,  assem- 
bled together  in  Dublin,  in  April,  1861,  in  a  pastoral  letter  ad- 
dressed to  the  clergy  and  faithful  of  these  dioceses,  pointed 
out  Freemasonry  among  other  contemporary  perils,  saying: 

"  It  is  for  us  a  sacred  duty  to  warn  you  to  avoid  these  se- 
cret societies,  and  especially  that  of  the  Freemasons." 

Finally,  not  to  multiply  quotations  any  further,  it  is  for 
this  reason  that  the  Bishops  of  free  Northern  America,  as- 
sembled in  Council  at  Baltimore,  pointed  out  and  unani- 
mously condemned  the  Society  of  Freemasons  in  a  pastoral 
letter  addressed  to  their  diocesans. 

[Note  by  the  Compiles.— At  Cincinnati,  Ohio,  on  the  19th 
of  March,  1882,  the  Provincial  Council  of  Roman  Catholic 
Bishops  re-condemned  Freemasonry  and  all   other  similar 


societies,  and  repealed  and  annulled  the  Declaration  of  Amer- 
ican Independence]. 

"In  France,  bow  often  has  not  the  Episcopate  lifted  up 
her  voice  to  repeat  the  Pontifical  condemnations,  and  dem- 
onstrated the  incompatibility  of  Freemasonry  with  Chris- 
tianity (Roman  Catholicism).  What  the  Bishops  think  of 
Freemasonry  in  France,  Belgium,  England  and  America,  they 
equally  think  in  Germany." 

I  have  before  me  at  this  moment  a  pamphlet  published  by 
Mgr.  de  Ketteler.  The  conclusion  of  this  calm  and  exhaustive 
treatise  is  this: 

"There  is,  then,  on  the  one  hand,  the  Catholic  Church,  and 
on  the  other,  modern  Freemasonry.  A  Catholic  who  becomes 
a  Freemason  deserts  the  temple  of  the  living  God  to  work  at  the 
temple  of  an  idol." 

Says  Mgr.  the  Bishop  of  Autun:  "  If  one  wishes  honestly 
to  remain  a  Christian  (Catholic),  one  cannot  be  at  the  same 
time  a  Freemason." 

Yes,  in  reply  to  Bishop  Dupanloup's  tirades  and  false  as 
sertions,  excepting  one,  and  in  that  we  most  heartily  concur, 
"  a  Roman  Catholic  cannot  be  a  Freemason,  nor  a  Freemason 
be  a  Roman  Catholic.'' 

Adopting  the  language  of  the  Rev.  Bro.  E.  H.  Ward,  at  the 
laying  of  the  corner-stone  of  the  new  Masonic  Temple  in 
Stockton,  California,  he  uttered  the  following  truths: 

"  You  will  seek  in  vain  for  a  hiRher  morality  than  Ma- 
sonry inculcates.  I  bear  this  testimony  gladly,  for  it  has 
rejoiced  my  heart  to  learn  that  Masonry  grounds  its  morality 
not  upon  utilitarianism,  or  any  philosophical  theories  of 
the  past  or  present,  but  (where  alone  a  true  system  of  morals 
can  be  based)  upon  God's  existence  and  man's  accountability 
to  him.  It  does  not  profess  to  have  discovered  its  system, 
but  to  have  derived  it  from  the  Bible,  'The  Great  Light  of 
Masonry.'  For  every  intelligent  Mason  that  book  is  essen- 
tially different  from  any  other  book.     *     *     *    This  book, 


*  every  line  bedewed  with  drops  of  love  divine,  and  with  the 
eternal  heraldry  and  signature  of  the  Almighty  stamped,' 
we  (Masons)  accept  as  the  revelation  of  God's  will  to  man, 
and  from  it  derive  our  moral  precepts.  *  *  *  Purity, 
brotherly  love,  relief,  truth,  temperance,  fortitude  and  jus- 
tice, are  only  a  few  of  them,  and  flowers  more  beautiful  than 
these  grow  not  in  the  garden  of  God." 

Contrast  the  above  beautiful  and  eloquent  eulogium  with 
the  following  from  the  Roman  Catholic  Monitor  of  San  Fran- 
cisco, the  mouth-piece  of  Rome,  in  speaking  of  the  Knights 
Templars  of  America,  at  their  Twenty-second  Triennial 
Conclave  in  San  Francisco,  August  20,  1883.    It  says: 

"  They  are  simply  a  band  of  men  belonging  to  the  Masonic 
Order,  and  all  their  Latin  devices,  crosses,  religious  cere- 
monies and  sham  knightly  armor,  are  merely  so  many  gaudy, 
glittering  feathers  plucked  from  the  peacock  to  ornament  the 
buzzard.  The  ceremonies  on  Sunday  at  the  Pavilion  were  a 
hollow  mockery,  and  the  Knight  Templar  Order  merely  an 
association  of  oath-bound  grippers,  who  believe  in  having 
a  'good  time.'  under  borrowed  plumes  and  under  knightly 
names,  that  are  only  soiled  by  being  used  by  such  unworthy 
imitators  of  the  invincible  Knights  of  the  ages  of  chivalry. 

•*  There  is  no  more  connection  between  the  real  Knights  of 
the  past  and  the  dressed-up  dudes  of  the  present,  than  there 
is  between  the  architecture  of  St.  Peter's  in  Rome  and  the 
brick-pile  abortion  called  the  City  Hall.  These  men  are 
merely  Freemasons,  who  are  void  of  the  first  principles  of 
the  dignity,  honor  and  religious  zeal  which  animated  the 
Knights  of  the  past,  when  the  Church  blessed  their  banners. 

"Every  man  in  the  sham  Knights'  Society  is  under  the 
ban  of  the  Catholic  Church,  and  this  of  itself  is  sufficient 
to  prove  that  there  must  be  something  dangerous  to  Chris- 
tianity, to  morality  and  to  society  in  sach  an  oath-bound 
secret  organization.  Individually,  the  men  who  intend  to 
parade  themselves  in  public — like  so  many  circus-riders, 
dressed  up  in  the  tawdry  trappings  of  the  ring — may  be  very 


decent  dish-washers,  counter-jumpers,  cocktail  manipulators, 
or  members  of  any  of  the  various  crafts  by  which  money  is 
made  rapidly,  if  not  honestly;  but  it  would  take  considera- 
ble magic  to  transform  one  of  these  dressed-up  dudes  into 
the  genuine  Knight  who  flourished  in  an  age  when  courage 
passed  current  for  character,  and  when  men  were  valued  for 
their  faith  and  valor,  and  not  because  they  could  put  on 
borrowed  clothes  and  ride  a  borrowed  horse,  and  call  them- 
selves by  the  doubly-ridiculous  title  of  Sir  Knights." 

In  response  to  which  we  offer  the  following  brief  poem,  by 
the  gifted  authoress,  Mrs.  Eliza  A.  Pittsinger  of  San  Fran- 
cisco : 


(Author  of  "  The  Bugle  Peals.") 

[Respectfully  dedicated  to  the  Knights  Templar  of  America, 
at  their  Triennial  Conclave,  and  the  laying  of  the  corner-stone 
of  the  Garfield  Monument  at  San  Francisco,  California,  on 
the  24th  day  of  August,  1883,  the  311th  Anniversary  of  St. 

"What  means  this  pageant  of  display, 
These  symbols  of  an  Ancient  Day, 
That  o'er  our  city  float  and  play? 

"What  means  these  men?  this  mighty  host, 
Of  which  the  Nation  well  may  boast, 
That  bears  its  banners  to  our  coast? 

The  banquet,  dance,  procession  grand, 
With  valiant  type  and  model  manned? 
O,  answer,  heroes  of  the  land? 

While  thus  I  question,  fleet  and  fast 
Like  peals  from  some  far  bugle -blast, 
Comes  up  an  answer  from  the  past. 


AH  that  I  hear  I  cannot  tell; 
Suffice  it,  brothers,  that  we  dwell 
In  bonds  of  peace,  and  all  is  well ! 

Some  fragments  of  your  Order  grand, 
So  ancient  and  so  wisely  planned, 
I  do  most  clearly  understand! 

I  pluck  a  blossom  from  the  tree 
Of  olden  records,  that  shall  be 
With  us  a  bond  of  unity! 

And  to  this  great,  momentous  time, 
'Mid  scenes  of  grandeur  most  sublime, 
I  sing  the  song  of  death  and  crime! 

A  valiant  Knight  was  DeMolay, 
Who,  on  a  dark,  intriguing  day, 
Was  murdered  by  his  foes,  they  say. 

Burned  at  the  stake,  by  those  who  sought, 
(Who  with  infernal  weapons  wrought), 
To  crash  the  golden  germs  of  thought. 

Who  were  these  foes?  what  was  their  creed? 
What  demon  crouched  behind  the  deed, 
Did  those  rebellious  spirits  lead? 

Full  fifteen  thousand  men  were  slain, 
And  in  a  crimson  pool  were  lain, 
O,  why  this  slaughter,  sons  of  Cain? 

Knights  of  to-day,  sheep  of  the  fold, 
Who  still  preserve  those  symbols  old, 
What  mystery  do  these  deeds  unfold? 

Five  hundred  and  seventy  years  have  sped, 
Since  those  brave  Knights  of  Freedom  bled, 
With  DeMolay  at  the  front  and  head. 

What  force  was  hid  behind  the  scene? 

By  what  nefarious  machine 

Burst  forth  that  flood  of  hate  and  spleen? 


By  whose  command  or  edict  came 
Those  thunderbolts  of  wrath  and  shame, 
That  wrapt  this  olden  Knight  in  flame? 

Go  back  to  Rome!  to  bomb  and  shell 
Of  Pope  Clement,  who  now  doth  dwell 
Deep  in  the  fiery  pit  of  Hell ! 

Behold  in  this  lost  soul  the  foe! 
Behold  the  seas  of  blood  and  woe, 
From  Popish  Bulls  of  long  ago! 

Ye  wardens  of  the  mystic  rite, 
O,  deadly  is  the  wrath  and  spite 
Of  bigotry  against  the  light! 

Go  back  to  Rome!    Behold  to-day 
The  same  old  craft  that  once  did  slay 
The  Prince  of  Orange  and  DeMolay! 

The  Harlot  sits  upon  her  throne! 
Her  hands  are  crimson,  and  her  zone 
Is  fleeted  with  colors  not  her  own! 

The  demon  lurks  within  his  lair, 
The  foe  behind  his  pledges  fair, 
O,  soldiers  of  the  land,  beware! 

O,  brothers,  keep  your  armor  bright! 
Our  Lincoln  fell  beneath  the  blight 
Of  Romish  hate  and  Papal  spite! 

With  problems  solved  and  battles  past, 
The  mourning  Goddess  stands  aghast, 
And  bares  her  visage  to  the  blast. 

In  fifteen  hundred  and  seventy-two, 
This  day  of  August  we  review 
The  bloody  St.  Bartholomew! 

That  time  when  brave  Coligny  fell, 
When  Catharine,  Patron  Saint  of  Hell, 
Shuffled  her  Romish  cards  so  well! 


But  love  outspeeds  the  shafts  of  hate; 
It  twines  its  laurels  with  the  great 
Immortal  names  we  consecrate. 

0,  Garfield,  Lincoln!  to  the  line 
Of  Martyrdom  ye  bear  the  sign 
Of  all  that's  deathless  and  divine! 

As  Master  Builders  ye  were  known, 
And  as  we  lay  this  corner-stone, 
A  fragment  of  our  craft  is  shown ! 

With  sword  in  hand,  and  burnished  shield, 
To  no  intriguing  power  we  yield, 
Our  rights  in  Temple,  State  or  Field! 

Beneath  the  sacred  folds  that  glow 
Above  our  Nation's  ebb  and  flow 
We  throw  our  gauntlet  to  the  foe! 

We  bear  our  colors  to  the  light, 
And  with  the  enemy's  camp  in  sight, 
Hew  to  the  line,  strike  to  the  right! 

Our  Temple  rises,  block  by  block, 

With  granite  borne  from  Plymouth  Rock, 

It  braves  the  fiery  lightning's  shock! 

And  standing  by  the  Golden  Gate, 
This  sword  and  shield  we  consecrate 
To  Liberty  of  School  and  State  ! 

[Note. — In  reply  to  the  attack  made  by  the  Roman  Catholic 
Monitor  upon  the  Knights  Templar,  and  the  Masonic  Fra- 
ternity generally.— E.  A.  P.] 


[Extract  from  a  letter  from  a  distinguished  officer  of  the 
U.  S.  Navy,  and  an  eminent  Freemason,  to  the  Compiler  of 
this  work,  dated  at  Payta,  Peru,  August  6th,  1883]: 


•  "  There  is  but  little  in  the  news  line  to  write  about.  The 
war  still  lingers  in  Peru,  with  no  great  amount  of  fighting. 
The  people  are  too  ignorant  (from  their  Church  education) 
to  know  how  to  form  a  government,  and  their  teachers  are 
too  much  frightened  to  tell  them  how  to  do  so.  In  Chili 
there  is  a  strong  party  opposed  to  the  Church  and  State. 
It  will  come  finally.  In  Peru  tne  clergy  are  afraid  to  oppose 
a  peace  or  to  favor  one,  as  either  action  may  cause  a  loss  of 
power  for  them.  The  degradation  of  these  countries  is 
sublime  in  its  thoroughness.  Treachery  is  a  characteristic  of 
the  men  and  lechery  of  the  women,  though  the  women  are  far 
superior  to  the  men.  Virtue  in  office  is  unknown  in  Peru. 
Fidelity  to  the  marriage  laws,  or  even  to  the  laws  of  nature,  is 
rare  among  the  men!  Among  a  lot  of  fifteen  hundred  pris- 
oners taken  in  the  early  part  of  the  war,  it  was  found  that 
after  two  months'  confinement,  OVER  TWO  HUNDRED 
HAD  THE  SYPHILIS  IN  THE  ANUS  !  But  such  is  to 
be  expected  in  a  country  wholly  controlled  by  a  celibate 
priesthood  who  have  unlimited  license. 

"I  only  wrote  the  above  to  show  the  utter  degradation 
which  seems  to  follow  an  absolute  monkish  rule.  There  is 
said  to  be  an  old  priest  in  Lima  who  is  now  living  in  open 
and  undenied  intercourse  with  his  own  grand-daughter! 
What  makes  the  matter  worse,  he  is  the  father  op  his 
grand-daughter!  I  suppose  he  will  look  after  a  young  baby 
girl  recently  born  to  him,  if  he  does  not  lose  his  virility 
through  old  age.  The  priest  at  this  little  town  (Payta,  Peru), 
has  four  children,  and  is  STILL  RESPECTED !  He  sup- 
ports the  children.  You  can  bave  no  idea  of  how  low  this 
man  has  gotten,  and  I  believe  all  through  the  celibacy  of  the 
Pope's  priesthood. 

"I  could  write  a  most  disgusting  letter  on  this  topic,  but 
to  send  it  would  be  to  violate  the  chastity  of  the  United  States 

"There  was  quite  a  little  skirmish  the  other  day  in  the 
mountains,  and,  as  usual,  the  Peruviana  were  defeated. 
Their  conquerors  killed  all  the  wounded  and  prisoners,  first 


making  the  prisoners  dig  theib  own  graves!  It  is  said  that 
before  killing  the  men  they  were  mutilated  in  the  most  disgust- 
inq  and  barbarous  way!  I  can  see  really  but  little  to  admire 
in  either  the  Peruvians  or  Chilenos.  The  lower  classes  in 
each  country  are  very  low  indeed,  and  scarcely  deserve  to  be 
called  human.  The  Peruvians  are  more  degraded,  but  the 
cruelty  of  the  Chilenos  is  unequalled." 


"Home,  Sweet  Home,"  made  its  author,  Howard  Payne, 
immortal.  "The  Battle  Hymn  of  the  Republic"  has  given 
Julia  Ward  Howe  a  place  in  the  pantheon  of  lyric  verse. 
There  are  tributes  to  pathetic  destiny,  to  lofty  inspiration 
and  to  the  holiest  memories  of  the  human  heart;  hence  their 
everlasting  enshrinement.  Others  have  become  immortal 
through  their  works  because  of  adverse  and  relentless  crit- 
icisms. The  Scottish  reviewers  undoubtedly  gave  the  prime 
and  main  impulse  to  the  grand  creations  of  Byron.  "The 
Wandering  Jew,"  because  of  the  anathemas  of  Rome,  has 
made  Eugene  Sue  the  conspicuous  figure  he  is  in  fictitious 
narrative.  And  there  exists  no  doubt  but  that  the  author  of 
"The  Jesuit,"  this  spirited  and  talented  poet  of  the  Golden 
State,  is  to  have  placed  upon  her  temple  the  wreath  of  the 
undying.  Surely,  if  the  brilliant  efforts  of  an'earnest  worker 
against  the  designing  and  Anti-Republican  Jesuit  can  give 
conspicuity  of  immortality,  then  our  poet  is  verily  to  be- 
come a  living  memory. 

"  The  Jesuit  "is  an  embodiment  of  an  inspiration  that  is 
scarcely  surpassed,  unless  by^other  efforts  of  the  same  writer. 
It  is  an  incision  as  of  a  blade  of  fire,  cleaving  the  hablot 
op  the  Tiber.  The  whole  nature  of  the  personnel  of  the 
military  arm  of  the  Roman  Catholic  hierarchy  is  laid  open 
to  inspection  by  the  masterly  effort  of  Mrs  Pittsinger.  ' '  The 
Jesuit,"  however,  is  only  one  of  many  creations  of  a  similar 


character  from  the  pen  of  this  really  meritorious  poet  of  the 
"Far  West."  The  fact  that  Rome  writhes  beneath  the 
strokes  of  her  subtle  and  penetrating  lance  proves  that  she 
has  power,  and  is  finally  to  become  a  conspicuous  figure  in 
the  annals  of  Roman  hate. 
The  poem  is  as  follows: 

In  Rome  a  tyrant,  and  in  Spain  a  thing 

That  wears  a  mask  and  bears  a  poisonous  sting; 

In  India  a  strangler,  in  France  a  knave, 

In  Ireland  a  bigot  and  a  slave; 

In  our  Republic  a  desigaing  tool 

And  traitor  warring  with  the  Public  School — 

And  whether  in  Greece,  in  Hindoosian  or  Spain, 

His  record  bears  the  progeny  of  Cain. 

In  the  black  arts  a  chieftain  and  a  king, 
Moving  en  rapport  with  a  sudden  spring. 
And  in  the  game  of  infamy  and  sin 
He  steals  a  march  long  ere  his  foes  begin; 
His  dupes  he  marks,  and  with  a  ruthless  greed, 
Wherein  his  conscience  glorifies  the  deed, 
No  means  are  left  untried  by  which  to  take 
The  last  lone  Peter's  pence,  for  Jesus  sake! 

In  a  most  marvellous  and  crafty  way 

He  flatters,  fawns  and  pounces  on  his  prey; 

If  at  his  hands  a  kindly  deed  is  done, 

O,  then  beware  of  some  dark  plot  begun! 

The  robes  of  light  he  dons,  and  serves  his  creed 

In  garments  filched  and  suited  to  his  need! 

Hid  from  the  light  in  some  dark,  musty  aisle, 
He  learns  to  feign,  to  meddle  and  beguile; 
And  in  his  skill  avoids  no  toil  nor  care, 
As  link  on  link  he  weaves  his  wily  snare, 
Spins  his  dark  web,  and  most  adroitly  plies 
On  poor  confiding  bats  and  helpless  flies 
The  vilest  of  all  arts  and  blackest  of  all  lies. 


His  breath  is  like  some  dire  and  dread  simoon, 
Forever  blasting  with  a  curse  and  doom; 
Whate'er  he  touches  droops  beneath  the  spell 
Of  some  dark,  haunting  shade,  cruel  and  fell — 
Where'er  he  journeys,  wheresoever  toils, 
There  virtue  weeps  and  innocence  recoils, 
And  the  fair  cup  of  life  doth  overflow 
With  desolation,  infamy  and  woe. 

And  thus  he  stands,  a  stigma  and  a  blot, 
With  deeds  confined  to  no  especial  spot — 
Where  carnage,  superstition,  death  and  crime 
Despoil  an  age  or  devastate  a  clime 
There  hath  he  wandered,  there  upon  the  sand 
Hath  left  the  print  of  his  unrighteous  hand. 


Now  Mike  was  an  'ostler  of  very  good  parts, 

Yet  only  a  church-mouse  was  he; 
And  he  came  to  confess  to  the  new  parish  priest, 

Like  a  pious  aud  true  devotee. 

When  his  sins  were  reeled  off  till  no  more  could  be  found, 
Said  the  priest:  "Are  you  sure  you've  told  all? 

Have  the  mouths  of  the  horses  never  been  greased, 
So  they  couldn't  eat  oats  in  the  stall?" 


With  respict  to  yer  riv'rence,"  said  Mike,  with  a  grin, 
"Sure  for  that  ye  may  lave  me  alone; 
I've  scraped  till  there's  niver  a  sin  lift  bahoind — 
Me  conscience  is  clane  to  the  bone!" 

So  absolved,  happy  Mike  went  away  for  more  sins, 

Till  the  day  came  round  to  tell  all; 
And  the  very  first  thiug  he  confessed,  he  had  greased 

The  mouth  of  each  horse  in  the  stall. 


"How  is  this?"  said  the  priest,  "when  here  but  last  week, 

You  never  had  done  this,  you  swore." 
"Faith,  thanks  to  yer  riv'rence,"  said  Mike, 

"  Till  you  mintioned  it,  1  niver  had  heard  it  before." 



She  is  the  Most  Perfect  Likeness  of  Her  Son. 

"How  can  we,  who  are  so  insignificant  and  impotent, 
praise  Mary?  For  even  if  all  the  members  of  all  men  were 
changed  into  tongues,  they  would  not  altogether  be  able  to 
praise  her  as  she  deserves."  Mary  is,  indeed,  after  the  in- 
carnation of  the  Divine  Word,  her  Son,  the  masterpiece  of 
Omnipotence,  for,  after  God,  she  is  truly  the  aggregation  of 
all  good.  St.  Bernardine  of  Sienna  beautifully  expresses 
the  idea  in  the  mind  of  the  Church  with  respect  to  Mary's 
greatness  and  majesty,  when  he  says  that  "He  alone  who 
has  created  her  can  comprehend  the  height  of  His  work, 
and  He  has  reserved  to  Himself  the  perfect  knowledge  of 
her — 'tanta  fuit  perfectio  ejus,  ut  soli  Deo  cognoscenda 
reservetur.'  "  '•  The  love  of  Jesus  Christ  for  His  Mother," 
says  Mgr.  Malou,  Bishop  of  Bruges  (torn,  ii,  ch.  11,  art.  3 
and  4),  "is  the  true  measure  of  the  graces  with  which  He 
adorns  her.  In  creating  her  His  Mother,  He  constituted  her 
the  heiress  of  all  His  treasures.  *  *         *         * 

"If,  before  being  born,  we  could  chose  our  own  mother, 
with  what  qualities  would  we  not  wish  to  have  her  endowed? 
And  had  we  the  power  to  create  her,  with  what  perfection 
would  we  not  adorn  her?  What  was  not  in  our  power  the 
Son  of  God  could  do.  He  has  chosen  and  created  His  own 
Mother.     He  has  made  her  as  He  wished." 

Hear  the  magnificent  expressions  of  the  learned  Dominican 
Contenson  (lib.  10,  diss,  vi,  cap.  2):  "Between  the  Mother 
of  God  and  her  Son  there  is  a  remote,  substantial  union, 


and  certain  identity,  because  the  substance  of  the  Son  and 
Mother  is  one  and  the  same,  for  the  flesh  of  Christ  is  the 
flesh  of  Mary,  and,  certainly,  if  man  and  wife  are  two  in 
one  flesh,  how  much  more  so  are  not  the  Mother  and  the 
Son?  Mary  has  supreme  sanctity,  and  the  highest  possible 
resemblance  to  her  Son  (Summa  cum  Filio  similitudo). 
The  maternity  of  Mary  enters  into  the  hypostatic  order, 
and  as  St.  Thomas  says,  it  closely  touches  the  boundaries 
of  the  divinity  (fines  divinitatis  proxime  attingit)." 

Never  can  the  Mother  be  separated  from  her  Son,  she  is 
ever  with  Him,  and  He  is  ever  with  her.  They  rule  to- 
gether. Hence  that  grand  expression  of  Arnod  of  Carnot: 
"The  Mother  cannot  be  separated  from  her  Son  in  His 
government  or  power.  The  flesh  of  Christ  and  that  of  Mary 
is  one  and  the  same,  and  I  consider  the  glory  of  the  Son 
and  Mother  not  so  much  as  being  common  to  them,  as  be- 
ing the  same  in  both — Nee  e  dominatione  vel  potentia  Filii 
Mater  potest  esse  sejuncta.  Una  est  Christi  et  Mariae  Caro; 
et  Filii  gloriam  cum  Matre  non  tam  communem  judico  quam 

St.  Thomas,  following  St.  Bernard,  says  (Opuscul.  de  char- 
itate),  that  "God  made  Mary  the  infinite  image  of  His  own 
goodness — Fecit  hanc  Deus  bonitatis  suae  infinitam  imag- 

Hear  the  devout  Bernard  addressing  Mary  (Serm.  in  Sig- 
num  Magnum):  "  How  familiar  you  have  deserved  to  become 
with  Him  (God);  in  you  He  remains,  and  you  in  Him;  you 
clothe  Him  with  the  substance  of  your  flesh,  and  He  clothes 
you  with  the  glory  of  His  Majesty;  you  cover  the  sun  with 
a  cloud,  and  you  yourself  are  covered  with  the  sun — Quam 
familiaris  ei  fieri  meruisti;  in  te  manet,  et  tu  in  eo,  vestis 
eum  et  vestiris  ab  eo;  vestis  eum  substantia  carnis,  et  vestit 
ille  te  gloria  majestatis;  vestis  Solem  nube  et  Sole  ipsa 

Compare  the  words  of  St.  Bernard  with  what  the  "Divine 
Life  of  the  Blessed  Virgin  "  records  the  Divine  Infant  to 
have  said  to  His  Mother,  and  you  will  discover  a  very  close 


and  striking  similarity  of  expression  and  idea.  "God," 
says  St.  Peter  Damian  (Serm.  14  in  Nativ.  B.  V.  Mariee), 
"  is  in  the  Virgin  Mary  by  identity,  because  He  is  what  she 
is— Inest  (Dens)  Mariae  Virgini  identitate,  quia  idem  est 
quod  ille."  "  Let  then  every  creature  be  silent  and  trem- 
ble," continues  the  same  Saint,  "  and  let  him  hardly  dare  to 
lift  his  eyes  to  the  immensity  of  so  great  a  dignity,  and  of 
such  great  merit — Hie  taceat  et  contremiscat." 

On  these  words  of  the  Canticles,  "  My  beloved  to  me  and 
I  to  Him,"  Philip  of  Harvenge  (Comment,  in  Can  tic,  lib. 
3  c.  16),  represents  the  Immaculate  JVlary  as  saying:  "My 
beloved  gives  me  what  He  has,  and  I  give  Him  what  I  have, 
so  thai  what  He  has  is  mine,  and  what  I  have  is  His.  We 
live  in  community  by  love  and  union." 

Father  LePoire  says  (12  e  Etoiie,  chap.  12  e):  "Jesus  and 
Mary  are  so  closely  united  together  that  there  is  no  means 
of  separating  them,  or  as  conceiving  them  as  separated  from 
each  other.  Jesus  was  conceived  by  Mary,  and  Mary  was 
conceived  for  Jesus.  Jesus  wishes  to  come  to  us  only 
through  Mary,  and  Mary  exists  only  on  acctuntof  Jesus." 

Peter  DeBlois  (in  Nativ.  B.  M.  M.  Serm.,  38),  says: 
"Mary  was  born  in  order  that  Jesus  might  be  born  from 

Salazar  (DePraedestin.  Virg.  ad  existent.,  cap.  19),  says: 
"All  the  virtues  which  shine  out  so  grandly  in  Jesus  Christ, 
are  also  conspicuous  in  Mary,  and  Jesus  has  in  turn  appro- 
priated to  Himself  all  the  virtues  of  His  Mother."  Truly, 
then,  can  Mary  be  styled  the  form  and  the  idea  of  God. 
"The  most  holy  Virgin,"  says  St.  Augustin,  "is  the  idea 
and  the  form  of  God,  not  only  under  the  relation  of  the 
humanity  of  Christ  taken  from  her,  but  also  under  the  re- 
lation of  the  divinity — Est  virgo  sanctissima  idea  it  forma 
Dei,  non  solum  ratione  humanitatis  assumptae,  sed  etiam 
ratione  divinilatis.  "Mary  is  not  only  the  idea  and  image 
of  the  essence  and  perfections  of  God,"  says  Barbier,  "  but 
also  what  is  given  to  no  other  creature,  she  represents  in  herself 
in  a  certain  manner,  the  Divine  Persons  and  the  Divine  proces- 


To  the  Holy  Virgin  are  applied  by  the  Church  these  words 
of  wisdom  (vii,  26):  "For  she  id  the  brightness  of  eternal 
light,  and  the  unspotted  mirror  of  God's  majesty,  and  the 
image  of  His  goodness."  Well  has  Amadeus  of  Lusanne 
in  the  12th  century  said  (Homil.  7,  de  laud.,  B.  M.  V.) : 
'  '  Never  has  anything  like  to  Mary  been  seen  among  the  sons 
or  daughters  of  Adam,  nothing  like  her  among  the  prophets, 
apostles  or  evangelists,  nothing  in  Heaven  or  on  earth;  for  I 
ask  who  amongst  the  children  of  God  can  be  compared  or 
equalled  to- the  Mother  of  GodV  "I  DAKE  TO  SAY," 

Hear  how  our  Lord  Himself  addresses  His  august  Mother, 
as  we  read  in  the  Revelations  of  St.  Bridget  (1st  Book, 
chap.  46) :  "  You  are  to  me  the  most  sweet  and  dear  of  all 
creatures.  Many  figures  are  seen  in  a  mirror,  but  the  image 
of  oneself  is  always  considered  with  the  most  pleasure. 
Hence,  though  I  love  all  my  saiuts,  I  love  you  in  a  manner 
altogether  special,  because  I  have  been  engendered  from 
your  flesh.  You  are  the  chosen  myrrh  whose  perfume  has 
ascended  to  the  Divinity,  and  has  caused  Him  to  descend 
into  your  body.  This  same  heavenly  odor  has  lifted  your 
body  and  your  soul  up  to  the  Divinity,  with  whom  you  now 
are  both  as  to  your  body  and  your  soul.'1 

St.  John  Damascene  (Orat.  DeDormit.  Deip),  assures  us 
that  Mary  has  ascended  beyond  the  choirs  of  the  angels,  in 
order  to  be  at  the  side  of  her  Son,  in  the  highest  Heavens, 
so  that  there  is  nothing  beticeen  the  Son  and  Mother.  Yes, 
her  place  is  next  to  God,  her  throne  is  close  to  that  of  her 


Son,  on  the  mountain  of  the  Trinity.  Long  since  has  the 
Church  of  God  ranked  her  after  her  adorable  Son. 

St.  Ephrem,  that  eloquent  interpreter  and  defender  of  the 
ancient  faith,  says  that  Mary  is  our  Sovereign  after  the  most 
adorable  Trinity,  our  Comfortress  after  the  Holy  Ghost,  and 
after  Mediator,  the  Mediatrix  of  the  Universe,  and  that  she  is 
more  exalted  and  infinitely  more  glorious  than  the  Cherubim 
and  the  Seraphim,  that  she  is  an  unfathomable  abyss  of  Di- 
vine goodness,  the  plenitude  of  the  graces  of  the  Trinity,  and 
that  she  occupies  the  next  place  to  God. — Roman  Catholic 
Monitor  of  San  Francisco,  of  Wednesday,  November  8,  1882. 

[The  italics  are  our  own.] 


In  the  year  1778  the  defunct  Lodge  at  Aix-la-Chapelle  was 
reinstated  through  the  mother  Lodge  at  Wetzlar. 

The  rector  of  the  Dominican  Convent  at  Aix-la-Cbapelle, 
Father  Greineman,  and  a  Capuchin  monk,  Father  Schiff, 
were  trying  in  the  cathedral  to  excite  the  lower  classes 
against  tne  Lodge.  When  Frederick  heard  of  this  he  wrote 
the  following  letter,  dated  February  7,  1778,  to  the  insti- 

"  Most  Reverend  Fathers  :  Various  reports,  confirmed 
through  the  papers,  have  brought  to  my  knowledge  with 
how  much  zeal  you  are  endeavoring  to  sharpen  the  sword  of 
fanaticism  against  quiet,  virtuous  and  estimable  people  called 
Freemasons.  As  a  former  dignitary  of  this  honorable  body, 
I  am  compelled,  as  much  as  it  is  in  my  power,  to  repel  this 
dishonoring  slander  and  remove  the  dark  veil  that  causes  the 
temple  which  we  have  erected  to  all  virtues  to  appear  to  your 
vision  as  a  gathering  point  for  all  vices. 

"Why,  my  Most  Reverend  Fathers,  will  you  bring  back 
upon  us  those  centuries  of  ignorance  and  barbarism  that 
have  so  long  been  the  degradation  of  human  reason?  Those 
times  of  fanaticism   upon  which  the  eye  of  understanding 


cannot  look  back  but  with  a  shudder!  Those  times  in  which 
hypocrisy,  seated  on  the  throne  of  despotism,  with  supersti- 
tion on  one  side  and  humility  on  the  other,  tried  to  put  the 
world  in  chain*,  and  commanded  a  regardless  burning  of  all 
those  who  were  able  to  read! 

"You  are  not  only  applying  the  nickname  of  masters  of 
of  witchcraft  to  the  Freemasons,  but  you  accuse  them  to  be 
thieves,  profligates,  forerunners  of  anti-Christ,  and  admonish 
a  whole  nation  to  annihilate  such  a  cursed  generation. 

"Thieves,  my  Most  Reverend  Fathers,  do  not  act  as  we 
do,  and  make  it  their  duty  to  assist  the  poor  and  the  or- 
phans. On  the  contrary,  thieves  are  those  who  rob  them 
sometimes  of  their  inheritance  and  fatten  on  their  prey  in 
the  lap  of  idleness  and  hypocrisy.  Thieves  cheat,  Free- 
masons enlighten  humanity. 

"A  Freemason  returning  from  bis  Lodge,  where  he  has 
only  listened  to  instructions  benefited  to  his  fellow  beings, 
will  be  a  better  husband  in  his  home.  Forerunners  of  anti- 
Christ  would,  in  all  probability,  direct  their  efforts  towards 
an  extinction  of  Divine  law.  But  it  is  impossible  for  Free- 
masons to  sin  against  it  without  demolishing  their  own  stiuc- 
ture.  And  can  those  be  a  cursed  generation  who  try  to  find 
their  glory  in  the  indefatigable  efforts  to  spread  those  virtues 
which  constitute  the  honest  man?  Fbedekic." 


Boston,  November  25th. — The  announcement  is  made  of 
the  policy  of  the  Roman  Catholic  Church  in  New  England 
toward  the  public  schools.  The  Archbishop,  following  the 
advice  of  the  Pope  to  a  European  Bishop,  has  directed  all 
priests  in  the  Archdiocese  of  New  England  to  at  once  estab- 
lish parochial  schools,  and  threatens  parents  who  refuse  to 
patronize  them  with  the  terror  of  the  Church.  In  locations 
where  the  influence  of  the  public  schools  is  thought  to  be 
particularly  injurious  to  the  Catholic  youth,  priests  are  in- 


structed  to  withdraw  children  at  once,  even  if  there  be  no 
parochial  schools  in  the  vicinity. 


The  contest  being  between  the  clerical  or  parish  schools 
and  the  communal  or  secular  schools.  Every  effort  was 
made  on  the  part  of  the  ecclesiastical  authorities  to  induce 
the  teachers  of  the  public  schools  to  desert  them  for  the 
other.  As  the  majority  of  the  female  teachers  were  relig- 
ieuses,  they  naturally  sided  with  the  clerical  party;  and  in 
one  place,  after  giving  a  written  promise  to  remain,  they  left 
the  communal  schools  in  a  body,  marching  in  solemn  pro- 
cession, with  sacred  banners  flying,  to  take  possession  of 
the  new  Catholic  school  building.  The  teachers  who  per- 
sisted in  the  public  schools,  which,  like  the  American,  are 
neutral  in  matters  of  religion,  complained  of  great  persecu- 
tion from  the  zealous  religionists,  being  called  all  manner  of 
hard  names,  "  whited  sepulchers,"  "apostles  of  Satan," 
etc.,  and  their  schools  are  characterized  as  "places  where 
children  would  learn,  beside  the  three  R's,  to  practice  gym- 
nastics, to  live  like  brutes  and  to  die  like  dogs."  "Send 
your  children  to  a  neutral  school?  Better  cut  their  throats 
at  once!"  cries  one  preacher.  The  public  secular  schools 
are  "filthy  holes,"  said  another  priest.  But  the  most 
effective  weapon  against  the  public  schools  is  the  refusal  on 
the  part  of  the  priests  to  allow  children  who  attend  them  to 
take  their  first  communion,  which  is  a  very  important  event 
in  the  life  if  a  Catholic  child. 


The  Monitor  protests  strongly  against  the  justice  of  the 
decision  recently  rendered  by  Secretary  of  War  Lincoln  de- 
nying the  petition  of  Catholic  officers  and  others  residing  at 


the  Presidio  Reservation  near  this  city,  to  be  allowed  the 
use  of  sufficient  ground  to  erect  a  Catholic  church.  The 
petition,  it  says,  was  first  presented  to  General  Schofield, 
Commander  of  the  Post,  who  referred  to  Secretary  Lincoln, 
with  "a  personal  and  official  recommendation  "  that  it  be 
granted.  "A  few  days  ago  the  answer  came  back  from  Rob- 
ert T.  Lincoln,  Secretary  of  War  for  the  Republic  which 
Catholic  blood  created,  fostered  and  protected,  that  no  Catholic 
church  would  be  permitted  on  that  or  no  other  military  res- 
ervation. Catholics  can  imagine  the  indignation  roused  in 
the  breasts  of  the  Catholic  soldiers  as  they  heard  of  this 
mandate  from  a  mushroom  military  martinet,  who  owes  his 
present  place  and  power  entirely  to  the  prestige  which  the 
name  Lincoln  received  through  the  exalted  worth  of  his  emi- 
nent father. 

The  Monitor  adds  that  such  narrow  and  bigoted  views  could 
only  emanate  "from  a  degenerate  son  of  a  great  father,  over 
ivhose  head  were  poured  the  baptismal  waters  of  Catholic." 
[Which  statement  is  an  infernal  lie. — Compiler.] 

Boston,  August  10. — The  Herald  this  morning  has  a  Wash- 
ington special  detailing  the  circumstances  of  the  case  referred 
to  by  Secretary  Lincoln  to  justify  his  refusal  to  allow  a  Cath- 
olic church  to  be  built  on  the  Presidio  Reservation  at  San 
Francisco.  There  has  been  a  strong  feeling  in  the  matter 
among  prominent  Catholics,  as  it  was  understood  it  was  one 
of  the  old  western  missions  that  the  Secretary  referred  to. 
It  is  now  ascertained  that  reference  was  made  to  the  St. 
James  Mission  in  Washington  Teiritory,  established  in  1838, 
which  claimed  640  acres  under  the  law  of  1848,  confirming 
certain  religious  societies  in  possession  of  lands  occupied  for 
Indian  missions  in  Oregon.  A  bill  was  introduced  in  Con- 
gress in  1873  for  the  issuance  of  a  patent.  The  committee 
to  whom  it  was  referred  found  questions  of  jurisdiction  in- 
volved, some  of  the  land  claimed  being  comprised  in  a  Gov- 
ernment Reservation,  the  committee  declined  to  determine 
as  to   the  value  of  the  adverse  claim,  the  bill  having  been 

amended  so  as  to  permit  the  claimants  to  assert  their  rights 


in  the  courts  to  any  part  or  the  whole  of  the  640  acres.  Chief 
Clerk  Tweedle  of  the  War  Department  says  that  in  the 
Mission  of  St.  James  the  only  title  ever  held  by  the  claim- 
ant was  under  the  Hudson  Bay  Company,  and  this  reverted 
to  the  United  States  on  the  possession  of  the  Territory  of 
Oregon.  It  cannot  be  ascertained  whether  the  War  Depart- 
ment was  ever  asked  for  permission  by  the  mission  to  locate 
its  church  on  the  reservation,  but  from  the  fact  that  all  the 
buildings  were  erected  while  the  land  belonged  to  the  Hud- 
son Bay  Company,  the  inference  is  plain  that  no  permission 
would  be  required. 



[The  annexed  letter  from  Bobert  Lincoln,  Secretary  of 
War,  to  a  "resident  in  this  city,  explains  why  the  recent  re- 
quest to  erect  a  church  on  the  Presidio  Military  Reservation 

was  denied]: 

"War  Department,  ) 

"Washington,  D.  C,  July  7,  1883.  J 

"  Dear  Sir  :  I  have  your  letter  of  the  29  th  June,  and  am 
much  obliged  for  your  kind  expressions.  My  action  in  the 
matter  of  the  proposed  Catholic  chapel  in  the  Presidio  Res- 
ervation has,  I  understand,  occasioned  some  abuses  of  me  in 
the  newspapers,  but  I  have  not  been  disturbed  by  it. 

"  The  circumstances  were  merely  that  application  was  made 
for  the  grant  of  a  suitable  piece  of  ground  on  the  Military 
Reservation,  for  the  erection  of  a  building  to  be  used  exclu- 
sively as  a  place  of  worship  for  the  Catholic  portion  of  the 
garrison,  it  being  stated  that  the  men,  with  their  friends, 
were  willing  to  pay  for  the  building.  When  the  paper  was 
first  seen  by  me  it  bore  the  indorsement  of  General  Sher- 
man, stated  that  he  doubted  the  wisdom  of  permitting  any- 
body to  build  on  a  Military  Reservation  any  building  what- 


ever,  not  wholly  the  property  of  the  United  Statee.  My 
action  was  a  concurrence  in  the  views  of  the  General  of  the 
Army,  and  was  based  on  business  views  alone.  I  am  en- 
tirely opposed  to  giving  anybody  the  use  of  Government 
land  without  the  authority  of  an  act  of  Congress,  and  I 
refuse  requests  of  this  kind  whether  they  are  from  railroad 
corporations  or  religious  societies  of  any  denomination.  If 
it  was  at  all  necessary  I  could  furnish  a  number  of  exam- 
ples where  very  great  trouble  has  been  caused  by  different 
action.  In  one  case,  what  appears  to  have  been  originally  a 
harmless  license  has  now  been  expanded  into  a  claim  for  a 
whole  Military  Reservation  and  all  the  buildings  that  the 
Government  has  put  on  it,  at  an  expense  of  more  than  $300,- 
000.  I  am,  very  truly  yours,       Kobert  Lincoln." 

[Note. — The  whole  Military  Keservation  of  Fort  Van- 
couver, Washington  Territory,  is  the  one  referred  to,  which 
the  Hudson  Bay  Company  surrendered  to  the  United  States 
Government  when  the  boundary  question  between  the  United 
States  and  Great  Britain  was  settled.  A  simple  permission 
granted  by  the  Hudson  Bay  Company  for  a  chapel  to  be 
erected  close  by  its  Fort,  which  was  surrendered  to  the 
United  States  Government.  The  Fort,  garrison  buildings 
and  all  which  have  since  been  erected  by  the  United  States 
Government  under  this  original  permit  of  the  Hudson  Bay 
Company  are  now  claimed  under  this  preposterous  and  ri- 
diculous pretension,  when  no  deed,  lease  or  contract  recog- 
nizing any  such  claim  is  to  be  found.] 



New  York,  April  15,  1883.— The  250th  anniversary  of  the 
founding  of  the  Society  of  Jesus,  and  the  50th  anniversary 


of  the  establishment  of  the  Joint  Province  of  Maryland, 
which  embraces  Massachusetts,  New  York,  Pennsylvania, 
New  Jersey,  Maryland  and  the  District  of  Columbia,  was 
celebrated  with  great  pomp  in  the  new  and  beautiful  Church 
of  St.  Francis  Xavier.  Many  dignitaries  of  the  Catholic 
Church  were  within  the  sanctuary  rails.  The  congregation 
was  very  large.  At  Baltimore  Archbishop  Gibbons  cele- 
brated the  anniversary  mass  in  the  Jesuit  Church.  In  Bos- 
ton Bishop  Orr  of  Springfield,  preached  a  sermon  in  the 
Church  of  the  Immaculate  Conception.  In  Philadelphia,  in 
St.  Joseph's  Church,  in  addition  to  the  above  anniversaries, 
there  were  also  commemorated  the  200th  anniversary  of  the 
establishment  of  the  Jesuit  Mission  in  America,  the  150th 
anniversary  of  the  building  of  St.  Joseph's  Church,  and  the 
50th  anniversary  of  its  restoration  to  the  Sous  of  Loyola. — 
8.  F.  Post. 


Honoring  Lincoln's  Memory. 

Springfield,  Illinois,  April  16,  1883. — Memorial  services 
on  the  eigthteenth  anniversary  of  the  death  of  Abraham  Lin- 
coln was  held  at  the  catacomb  of  the  National  Lincoln  Mon- 
ument, yesterday,  under  the  auspices  of  the  Lincoln  Guard 
of  Honor.  The  programme  embraced  religious  exercises, 
music,  reading  of  President  Lincoln's  Sunday  Order  to  the 
Army  and  Navy,  and  an  oration.  At  the  conclusion  of  the 
stated  exercises,  the  catacomb  was  opened,  and  the  large 
concourse  passed  in  and  placed  flowers  and  evergreens  on 
the  sarcophagus. — S.  F.  Post. 


The  election  of  a  successor  to  Pere  Beckx,  General  of  the 
Order   of  Jesuits,   has  terminated.    The  successor,  whose 


name  is  kept  secret,  was  presented  to  the  Pope  on  Satur- 
day, September  22,  1883.  The  selection  was  made  after  a 
warm  contest. 

The  Pope  has  ratified  the  election  of  the  German  Father 
Auderilitz,  who  has  just  been  chosen  the  successor  to  Pere 
Beckx,  the  General  of  the  Order  of  Jesuits. — Sept.  "28,  1883. 


Montreal,  Sept.  27th. — The  Papal  Ambassador  is  now  on 
his  way  from  Rome  to  Montreal,  to  inquire  into  the  rapid 
spread  of  Freemasonry  among  the  adherents  of  the  Catholic 







""the  sewage  of  the  confessional;' 




On  the  14th  of  September,  1808,  in  a  Provincial  Council 
of  Roman  Catholic  Bishops  and  Priests,  it  was  "  unani- 
mously agreed  that  Den's  Complete  Body  of  Theology  was  the 
best  book  on  the  subject  that  could  be  published."  This 
resolution  was  subsequently  confirmed  by  another  Council, 
on  the  25th  of  February,  1870,  which  was  unanimous  aa 

"  Resolved,  That  we  do  hereby  confirm  and  declare  our  un- 
alterable adherence  to  the  resolutions  unanimously  entered 
into  at  our  last  general  meeting,  on  the  14th  September, 
1808."  Wyse's  History  of  Catholic  Associations,  Vol.  II, 
page  20. 

The  "  Moral  Theology  "  of  Peter  Den's  was  most  heartily 
approved  and  commended  by  the  Archbishop  of  St.  Louis, 
Missouri,  in  February,  1850,  as  will  be  seen  by  reference  to 
the  journals  of  that  date. 


Bishop  Kenrick's  "Theology"  is  of  the  same  character- 
istic if  not  worse,  and  he  frequently  cites  St.  Thomas  Aqui- 
nas and  St.  Alphonsus  Liguori  as  authorities;  which  Bishop 
Foley  admitted  in  Court  to  be  true,  when  he  was  forced  to 
translate  and  read  publicly,  or  be  sent  to  jail  for  contempt 
of  Court,  as  already  stated  in  Part  II  of  this  book.  Peter 
Den's  "Theology"  has  been  iu  use  among  the  priests  of 
Rome  for  nearly  a  century  and  a  half,  both  in  Europe  and 
America,  with  the  approval  of  Popes  Gregory  XVI  and  Pius 
IX.  It  is  used  as  a  text-book  in  the  Royal  College  of  May- 
nooth.  The  Mechlins  edition,  from  which  we  have  taken 
the  extracts,  bears  date  of  18G4,  and  is  published  by  "  De 
Propaganda  Fide  "  (Society  for  the  Propagation  of  the  Faith), 
with  the  title  "  Theologia  ad  usum  Seminarium,  et  Sacra? 
Theological  Alumnorium" — ("Theology  in  use  in  the  The- 
ological Seminary,  and  Sacred  Theology  for  Students." 
Kenrick's  "Theology"  was  first  published  in  Philadelphia 
in  1811-2-3,  and  "entered  according  to  Act  of  Congress,  by 
Francis  Patrick  Kenrick,  in  the  Clerk's  Office  of  the  Dis- 
trict Court  in  the  Eastern  District  of  Pennsylvania."  It  is 
in  three  volumes,  and  the  extracts  are  from  the  first  edition. 
The  "Society  for  the  Propagation  of  the  Faith,"  published 
a  later  edition  from  Mechlinae,  in  two  volumes,  in  1861.  It 
is  catalogued  in  Latin,  and  is  for  sale  in  nearly  all  the  large 
Catholic  bookstores  everywhere. 

In  presenting  these  extracts  to  our  readers,  we  do  so  solely 
for  the  purpose  that  every  true,  independent,  free-souled 
man,  whether  married  or  single,  may  see  for  himself  what  a 
damnable,  infernal  and  foul  institution  the  Confessional  of 
the  Roman  Catholic  Church  is.  It  must  have  been  a  Romish 
priest  in  the  disguise  of  the  serpent  who  tempted  Eve  to  sin 
in  Paradise,  and  Adam  had  to  father  the  devil's  offspring, 
and  live  in  doubtful  paternity  of  the  first-born,  who  proved 
to  be  a  murderer,  and  slew  his  only  brother.  The  same 
temptation,  the  same  breaking  down  of  the  moral  and  mod- 
est nature  of  a  pure  girl  or  woman,  by  the  slimy,  devilish 
priest,  who  as  a  third  party  comes  between  the  husband 


and  wife,  father  and  daughter,  and  claims  the  paramount 
and  superior  right  of  the  priest  in  the  state  of  matrimony, 
thrust ,  the  parent  and  the  husband  aside  (for  to  the  priest 
they  are  not  one  flesh,  nor  one  soul  or  being),  and  questions 
are  propounded  that  would  make  an  honest,  free  man  recoil 
with  horror,  shame  and  indignation  if  he  knew  them,  and 
avenge  the  insult  to  the  honor  and  purity  of  his  wife,  sis- 
ter or  daughter,  offered  by  the  adulterous,  lecherous  reptile 
who  befouls  and  pollutes  both  soul  and  body,  and  destroys 
the  home  of  happiness,  the  heaven  on  earth  to  man.  Is  not 
the  Romish  priesthood  truly  the  "Engineer  Corps  of  Hell, 
and  Rome's  Sappers  and  Miners,"  indeed,  and  whose  con- 
stant aim  and  occupation  is  to  destroy  all  morality,  all 
purity,  all  true  religion,  all  family  ties  and  all  governments 
but  that  of  hell  incarnate? 

Read  the  whole  without  any  false  sensitiveness  or  false 
notions  of  delicacy,  but,  rather,  as  if  you  were  one  of  a 
grand  jury,  solemnly  sworn  to  inquire  into  and  examine 
every  foul  spot  and  every  condition  of  secret  crime  and 
practice  that  is  poisoning  the  very  atmosphere  you  breathe, 
sapping  the  foundations  of  society,  of  the  family  and  of  the 
State,  and  as  if  you  were  appointed  one  of  a  Board  of 
Health  with  power  to  abate  a  nuisance,  and  without  any 
squeamishness  on  your  own  part  whatever,  give  it  your  un- 
divided attention,  and  see  what  a  cancer,  what  a  putrid 
sore,  what  a  foul,  malaria-breeding  curse,  destroying  both 
soul  and  body,  this  cursed  system  is,  which  falsely  calls 
itself  the  only  true  religion,  and  aims  to  control  every  ave- 
nue to  happiness  on  earth  and  to  eternal  bliss  in  heaven, 
and  maintains  a  toll-gate  on  every  road  and  pathway  that 
leads  to  hell,  while  it  drives  its  legions  of  victims  with  whip 
and  spur  through  the  portals  of  the  gateway  of  death,  where 
souls  already  smitten  with  its  leprosy  are  utterly  damned  and 

"Be  ye  not  unequally  yoked,"  says  Paul.  If  you  are  a 
single  man,  let  the  Roman  Catholic  girl  alone,  and  do  not 
marry  where  the  slimy  priest  has  the  key  to  the  soul  and 


the  body  of  your  wife,  and  your  children  (if  they  were 
yours)  would  be  mortgaged  before  they  were  begotten  (o 
that  damnable  institution,  for  after  they  were  born,  you 
would  not  be  certain  that  they  were  your  own,  and  all  your 
after  life  be  a  miserable  slavery,  and  all  yon  have  on  earth 
be  the  chattels  of  Rome. 

Protestant  fathers  and  mothers,  do  not  give  your  children 
up  to  this  Papal  Moloch,  keep  them  away  from  their  schools, 
colleges  and  convents.  They  will  be  educated  away  from 
you;  the  fountains  of  natural  affection  will  be  poisoned  and 
polluted,  and  the  sweet,  innocent  babe  that  was  given  to 
you  by  a  kind  and  Heavenly  Father  to  be  the  pride  and 
comfort  of  your 'old  age,  will  be  converted  into  a  deadly 
asp  upon  your  breast,  that  will  sting  you  to  death,  or  aban- 
don you  for  a  life  that  will  be  lost  in  a  Dead  Sea  worse 
than  that  that  was  fed  by  the  streams  that  flowed  through 
Sodom  and  Gomorrah. 

To  the  private  citizen,  to  the  statesmen,  to  him  who  is  en- 
trusted the  government  of  the  town,  the  city,  the  State  and 
the  Nation,  we  commend  a  careful  perusal  of  this  system 
which  is  a  nursery  of  every  sort  of  pollution,  of  lust  and  of 
crime,  which  compounds  felony  of  the  darkest  dye,  under 
the  seal  of  Confession,  which  is  covering  the  whole  land 
with  gloom  as  with  the  pall  of  death,  and  which  has  plunged 
nations  in  blood  and  tears,  mourning  the  loss  of  the  noblest 
and  best  of  earth.  And  while  the  sorrow  of  a  lamented 
Lincoln  is  yet  fresh  in  our  hearts,  and  swear  by  the  Eter- 
nal God  who  rules  the  universe  that  this  vile  tape-worm  that 
is  consuming  the  vitals  of  our  nation  shall  be  expelled  from 
the  body  politic  and  utterly  destroyed. 

EDWIN  A.  SHERMAN,  Compiler. 



[Taken  from  "  The  Garden  of  the  Soul,"  touching  Extreme 
Unction,  or  Anointing  with  Oil,  with  the  approbation  of  the 
late  Archbishop  Hughes  of  New  York] : 

Page  263  (James  v  and  xiv) :  "  And  as  the  eyes,  the  ears 
and  other  organs  of  sense  are  the  instruments  by  which  men 
are  led  to  offend  Almighty  God,  and  they  will,  on  that  ac- 
count, be  anointed  with  holy  oil;  whilst  the  priest  applies 
this  holy  oil  to  your  eyes,  your  ears  and  the  rest,"  etc.,  etc.; 
"  do  you  with  a  contrite  and  humble  heart  implore  the  mercy 
of  God  for  the  forgiveness  of  all  the  sins  which  through 
these  avenues  have  made  their  way  into  your  soul."  Those 
who  have  defioured  a  virgin  must  pay  six  gios  (seven  French 
sous) .  ' '  Whoever  has  carnally  known  mother,  sister,  cousin 
germain  or  his  godmother,  is  taxed  one  ducat  and  five  corlins  " 
(or  five  sous).     [Pope,  John  xxii.'] 

[The  Rev.  W.  Hogan  says,  in  his  book  on  Auricular  Con- 
fession, page  49:  "That  he  was  acquainted  with  three 
priests  in  Albany  who  in  less  than  three  years  were  the 
fathers  of  between  sixty  and  one  hundred  children,  besides 
having  debauched  many  who  had  left  the  place  previous 
to  their  confinement.  Many  of  these  children  were  by  mar- 
ried women."] 

Pages  213  and  214:  "VI.  Have  you  been  guilty  of  forni- 
cation, or  adultery,  or  incest,  or  any  sin  against  nature, 
either  with  a  person  of  the  same  sex,  or  with  any  other  crea- 
ture? How  often?  Or  have  you  designed  or  attempted  any 
such  sin,  or  sought  to  induce  others  to  do  it?    How  often?" 

"  Have  you  been  guilty  of  self-pollution?  or  of  immodest 
touches  of  yourself?    How  often?" 

"  Have  you  touched  others,  or  permitted  yourself  to  be 
touched  by  others,  immodestly?  or  given  or  taken  wanton 
kisses  or  embraces,  or  any  such  liberties?    How  often?" 

"  Have  you  looked  at  immodest  objects  with  pleasure  or 


danger?  read  immodest  books  or  songs  to  yourselves  or 
others?  kept  indecent  pictures?  willingly  given  ear  to,  and 
taken  pleasure  in  hearing  loose  discourse,  etc.?  or  sought 
to  see  or  hear  anything  that  was  immodest?     How  often?" 

"  Have  you  exposed  yourself  to  wanton  company?  or 
played  at  any  indecent  play?  or  frequented  masquerades, 
balls,  comedies,  etc.,  with  danger  to  your  chastity?  How 

''Have  you  been  guilty  of  any  immodest  discourses,  wan- 
ton stories,  jests,  or  song?,  or  words  of  double  meaning? 
How  olten?  and  before  how  many?  and  were  the  persons  to 
whom  you  spoke  or  sung,  married  or  single  ?  For  all  this 
you  are  obliged  to  confess,  by  reason  of  the  evil  thoughts 
these  things  are  apt  to  create  iu  the  hearers." 

"  Have  you  abused  the  marriage  bed  by  any  actions  con- 
trary to  the  laws  of  nature?  or  by  any  pollutions?  or  been 
guilty  of  any  irregularity,  in  order  to  hinder  you  having 
children?     How  often?,' 

"  Have  you,  without  a  just  cause,  refused  the  marriage 
debt?  and  what  sin  followed  it?    How  often?" 

"  Have  you  debauched  any  person  that  was  innocent  be- 
fore? havej  you  forced  any  person,  or  deluded  any  one  by 
deceitful  promises,  etc.?  or  designed  or  desired  to  do  so? 
How  often?  You  are  obliged  to  make  satisfaction  for  the 
injury  you  have  done." 

"  Have  you  taught  anyone  evil  that  he  knew  not  of  before? 
or  carried  any  one  to  lewd  houses,  etc.?     How  often?" 

Tage  216:  "IX.  Have  you  willingly  taken  pleasure  in  un- 
chaste thoughts  or  imaginations?  or  entertained  unchaste 
desires?  "Were  the  objects  of  your  desires  maids  or  married 
persons,  or  kinsfolks,  or  persons  consecrated  to  God?  How 

"Have  you  taken  pleasure  in  the  irregular  motions  of  the 
flesh?  or  not  endeavored  to  resist  them?     How  often?" 

"  Have  you  entertained  with  pleasure  the  thoughts  of  say- 
ing or  doing  anything  which  it  would  be  a  sin  to  say  or  do? 
How  often?" 


"  Have  you  had  the  desire  or  design  of  committing  any 
sin?    Of  what  sin?    How  often?" 



Quid  est  sigillum  confessionis  sacramentalis? 
R.    Est  obligatis  seu   debitum  celandi  eu  quze  ex  sacra- 
mentalis confessione  cognoscuntor.     Dens,  torn  vi,  p.  227.    . 


What  is  the  seal  of  sacramental  confession? 
Ans.    It  is  the  obligation  or  duty  of  concealing  those  things 
which  are  learned  from  sacramental  confession.     Dens,  Vol. 

VI,  p.  227. 
An  potest  dari  casus,  in  quo  licet  frangere  sigillum  sacra- 


R.  Non  potest  dari;  quamvis  ab  es  penderet  vita  aut 
salus  hominis,  aut  etiam  interitus  Reipublicae;  neque  sum- 
mus  Pontifex  in  es  dispensare  potest;  ut  provinde  hoc  sigili 
arcanum  magis  liget,  quam  obligatis  juramenti,  voti  secreti 
naturalis,  etc.,  idque  ex  voluntati  Dei  positiva. 

Can  a  case  be  given  in  which  it  is  lawful  to  break  the 
sacramental  seal? 

Ans.  It  cannot;  although  the  life  or  safety  of  a  man  de- 
pended thereon,  or  even  the  destruction  of  the  common- 
wealth; nor  can  the  Supreme  Pontiff  give  dispensation  in 
this;  so  that  on  that  account  this  secret  of  the  seal  is  more 
binding  than  the  obligation  of  an  oath,  a  vow,  a  natural  se- 
cret, etc.,  and  that  by  the  positive  will  of  God. 

Quid  igitur  respondere  debet  Confessarius  interrogatus 
super  veritate,  quam  per  solam  confessionem  sacramentalem 

R.  Debet  respondere  se  nescire  lam,  et  si  opus  est,  idem 
juramento  confirmare. 


What  answer,  ought  a  confessor  to  give  when  questioned 
concerning  a  truth  which  he  knows  from  sacramental  con- 
fession only? 

Ans.  He  ought  to  answer  that  he  does  not  know  it,  and  if  it 
be  necessary  to  confirm  the  same  icith  an  oath. 

Obj.  Nullo  casu  licet  mentiri;  atqui  Confessarius  ille  men- 
tiretur  quia  scit  veritatem,  ergo,  etc. 

R.  Neg.  min.,  quia  talis  Confessarus  interrogatur  ut 
homo,  et  respondet  ut  homo;  jam  aritem  non  scit  ut  homo 
illam  veritatem,  quamvis  scint  ut  Dens,  ait  S.  Th.  q.  II,  Art. 
1  ad  3,  et  iste  senous  sponte  in  est  responsioni;  nam  quando 
extra  confessionem  interrogatur,  vel  respondet,  consideratur 
ut  homo. 

Obj.  It  is  in  no  case  lawful  to  tell  a  lie,  but  that  confessor 
is  questioned  as  a  man,  and  answers  as  a  man;  but  now  he 
does  not  know  that  truth  as  a  man,  though  he  knows  it  as 
God,  says  St.  Thomas  (q.  II,  Art.  1,  3),  and  (hat  is  the 
free  and  natural  meaning  of  the  answer,  for  when  he  is 
asked,  or  when  he  answers  outside  of  confession,  he  is  con- 
sidered a  man. 

Quid  si  directe  a  Confessario  quaeratur,  utrum  illud  scint 
per  confessionem  sacramentalim? 

R.  Hoc  casu  nihil  oportet  respondere;  ita  Steyart  cum 
Sylvia;  sed  iDterrogatis  rejicienda  est  tanquam  impia  rel 
etiam  posset  absolute,  non  relative  ad  petititionem  dicera; 
ego  nihil  scio;  quia  vox  ego  restringet  ad  scientiam  hu- 
manam.     Dens,  torn,  vi,  p.  228. 

What  if  a  Confessor  were  directly  asked  whether  he  knows 
it  through  sacramental  confession? 

Ans.  In  this  case  he  ought  to  give  no  answer  (so  Steyart 
and  Sylvius),  but  reject  the  question  as  impious;  or  he 
oould  even  say  absolutely,  not  relatively  to  the  question,  I 
know  nothing,  because  the  word  I  restricts  to  his  human 
knowledge.     Dens,  v.  6,  p.  228. 


"  Advertendum  quod  nullus  Confessarius,  extra  mortis 
periculum,  licet  alius  harbent  potestatem  absolvendi  a  reser- 


vatis  absolvere  possit  ant  valeat  a  peccato  quolibet  niortali 
externo  contra  castitatem,  complicem  in  codem  secum  pec- 

Hie  casus  complicis  non  collocatur  inter  casus  reservatos, 
quin  Episcopus  non  reservat  sibi  absolutionem,  sed  quilibet 
alius  Confessarius  potest  ab  eo  absolveie,  prseterquam  sacer 
dos  complex,    lb.  6,  297. 


'*  Let  it  be  observed  that,  except  in  case  of  danger  of 
death,  no  Confessor,  though  he  may  otherwise  have  the 
power  of  absolving  from  reserved  cases,  may  or  can  absolve 
his  accomplice  in  any  external  mortal  sin  against  chastity 
committed  by  the  accomplice  with  the  Confessor  himself." 

This  case  of  an  accomplice  is  not  placed  among  the  reserved 
cases,  because  the  Bishop  does  not  reserve  the  absolution  to  him- 
self, but  any  other  confessor  can  absolve  from  it,  except  the 
priest,  who  is  himself  the  partner  in  the  act. 

An  comprehenditur  masculus  complex  in  peccato  venereo 
v.  g.  per  tactus? 

E.  Affirmative,  quia  Pontifex  extendit  ad  qualemcumque 

Non  requiritur  ut  hec  peccatum  complicis  patratum  sit  in 
confe'ssione,  vel  occasione  confessionis;  quocumque  enim 
loco  vel  tempore  factum  est,  etiam  antequam  esset  Confes- 
sarius, facit  lasum  complicis.     lb.  6,  298. 

Is  a  male  accomplice  in  venereal  sin,  to-wit,  by  touches, 
comprehended  in  this  degree? 

Ans..  Yes;  because  the  Pope  extends  it  to  whatsoever  per- 
son. It  is  not  required  that  this  sin  of  an  accomplice  be 
committed  in  confession  or  by  occasional  confession;  for  in 
whatever  place  or  time  it  has  been  done,  even  before  he  was 
her  confessor,  it  makes  a  case  of  an  accomplice. 

Nota  ultimo,  cum  restrictis  nut  ad  peccata  carnis  poterit 
Confessarius  complicem  in  aliis  peccatis,  v.  g.  in  furto,  ho- 
mocidis,  etc.,  valide  absolvere.     Dens,  torn,  vi   298. 

Lasfly,    take  note,    that   since  the  restriction  is  made  to 


carnal  sins,  the  Confessor  will  be  able  to  give  valid  absolu- 
tion to  his  accomplice  in  other  sins,  namely,  in  theft,  in 
homocide,  etc.     Dens,  v.  6,  pp.  297-8. 

After  telling  us,  that  in  obedience  to  a  Bull  of  Gregory  the 
Fifteenth,  and  a  constitution  founded  thereon  by  Benedict 
the  Fourteenth,  any  priest  is  to  be  denounced  who  endeavors 
to  seduce  his  penitents  in  the  Confessional,  he  asks  the  fol- 
lowing question: 

Confessarius  sollicitavit  poeuitentem  ad  turpiu,  non  in  con- 
fessionis,  sed  ex  alia  occasione  extraordinaria,  un  est  denun- 


R.  Negative.  Aliud  foret,  pi  ex  scientia  confessionis  sol- 
licitaret;  quia  v.  g.  ex  confessione  novit,  illam  personam 
deditam  tali  peceato  venero.     P.  Antoine,  t.  Iv,  v.  480. 

A  Confessor  has  seduced  his  penitent  to  the  commission 
of  carnal  sin,  not  in  coiafession,  nor  by  occasion  of  confes- 
sion, but  from  .some  other  extraordinary  occasion,  is  he  to  be 

Ans.  No;  if  he  tampered  with  her  from  his  knowledge  of 
confession  it  would  be  a  different  thing,  because,  for  in- 
stance, he  knows  that  person,  from  her  confession,  to  be 
given  to  such  carnal  sins.     P.  Antoine,  t.  iv,  p.  430. 

Propterea  monet  Steysertius,  quod  Confessarius  pceniten- 
tem,  que  confitetur  se  peccasse  cum  sacerdote,  vel  sollicita- 
tum  ab  eo  ad  tupiu,  interrogare  possit  utrum  ille  sacerdos 
sit  ejus  Confessarius.  an  in  Confessione  sollicitaveret,  etc. 

For  which  reason  Steyart  reminds  us  that  a  Confessor  can 
ask  a  penitent,  who  confesses  that  she  has  sinned  with  a 
priest,  or  has  been  seduced  by  him  to  the  commission  of 
carnal  sin,  whether  that  priest  was  her  Confessor  or  had  se- 
duced her  in  the  Confessional. 

A  denuntratio  fieri  debet,  quando  dubium  est,  utrum  fuerit 
vera  sufficiens  sollicitatio  ad  turpiu? 

R.    Ruidam  negant,  sed  Card.     Cozza  cum  aliis  quos  citat, 
dub.  15,  affirmat,  si  dubium  non  sit  leve,  dicens  examen  illud 
relinquendum  Episco  sive  Ordiuario.     Dens.  t.  vi.  p.  301. 
Ought   the   denunciation  be   made  when   there  exists   a 


doubt  whether  the  solicitation   to   carnal   sin  was  real  and 

Ans.  Some  say,  No;  but  Card.  Cozza,  with  others  whom 
he  cites,  doubt  25,  says,  Yes,  if  the  doubt  be  not  light,  add- 
ing that  the  examination  of  the  matter  is  to  be  left  to  the 
Bishop  or  the  Ordinary.     Dens,  v.  vi,  p.  301. 


Primus  modus  conveniens  est,  si  ipsa  persona  sollicitata 
immediate,  nulli,  alteri  revelando.  accedat  Episcopum  sive 
Ordinarium.  20.  Potest  Episcopo  scribere  epistolam  clau- 
sam  et  signatam  sub  hac  forma:  "Ego  Catharina  N.,  hab- 
itans  Mechlina?  in  platea,  N.,  sub  signo  N..  hisce  declaro  me 
6  Martii,  anno  1758,  occasione  confessionis  fuisse  sollicita- 
tum  ad  inhonesta  a  Confessario  N.  N.,  excipiente  confes- 
siones  Mechlina3,  in  Ecclesia  N.  quod  juramento  confirmare 
parata  sum*"    Dens,  torn,  vi,  302. 



The  first  and  most  convenient  mode  is  this.  If  the  person 
upon  whose  chastity  the  attempt  had  been  made,  would 
proceed  herself  to  the  Bishop  or  to  the  Ordinary,  without 
revealing  the  circumstance  to  any  one  else.  2.  She  can 
write  a  letter  closed  and  sealed  to  the  Bishop  in  the  fol- 
lowing form:  "I,  Catherine  N.,  dwelling  at  Mechlin,  in  the 
street  N.,  under  the  sign  N.,  by  these  declare  that  I,  on  the 
6th  day  of  March,  1758,  on  the  occasion  of  confession,  have 
been  seduced  to  improper  acts  by  the  Confessor  N.  hearing 
confessions  at  Mechlin,  in  the  Church  N.,  which  I  am  ready 
to  confirm  on  oath. 

3.  Si  autem  scribere  noqueat,  similis  epistola  scribatur 
ab  alio  v.  g.  a  secundo  Confessario  cum  licentia  peaeuitentis, 
•et  nomen  paeuitentis  seu  personae  sollicitantis,  experimatur 
ut  supra;  sed  nomen  Confessarii  solicitantis  ut  occultum 
maneat  scribenti,  no  exprimatur,  verim  a  tertio  aliquo,  rei 
ignaro,  in  chartula  aliqua  nomen  ejus  scribatur  snb  alio  prae- 
texta;  qnas  chartula  epistolae  praefatae  includatur. 


3.  But  if  she  [cannot  write  let  a  similar  letter  be  written 
by  another,  namely,  by  a  second  Confessor,  with  the  license 
of  the  penitent,  a'id  let  the  name  of  the  penitent  or  person 
seduced  be  expressed  as  above,  but  let  the  name  of  the  se- 
ducing confessor,  in  order  that  it  may  remain  a  secret  to  the 
writer,  be  not  expressed,  but  let  his  name  be  written  under 
a  different  pretext,  by  some  third  peroon  ignorant  of  the  cir- 
cumstances, on  some  scrap  of  paper,  which  may  be  inclosed 
in  the  aforesaid  letter. 

In  hoc  casu  (denunciationis)  tamen  quidam  putant  mode- 
randum,  et  considerandas  esse  circumstantias  frequentise,  pe- 
ricnli,  etc.     Dens,  torn  vi,  y.  301. 

In  this  case  (of  denouncing),  however,  some  are  of  opinion 
that  moderation  must  be  observed,  and  that  the  circumstances 
of  frequency  of  danger,  etc.,  must  be  considered.  Dens,  vol. 
vi,  p.  301. 

Momentur  interea  Confessarii,  ut  mulierculis  quibuscum- 
que  accusantibus  priorem  Confessarium,  fidem  leviter  non 
adhibeant;  sed  prius  scruteutur  accusationis  tinem  et  causam, 
examinent  earum  mores,  conversationem,  etc.     lb.  vi,  302. 

In  the  meantime,  Confessors  are  advised  not  lightly  to  give 
to  any  woman  whatsoever  accusing  their  former  Confessor, 
but  first  to  search  diligently  into  the  end  and  cause  of  the 
occasion,  to  examine  their  morals,  conversation,  etc. 

Quocirca  observa,  quod'  quaecumque  persona,  quae  per  se 
vel  per  alium,  falso  denuntia  sacerdotem  tanquam  solicita- 
torem,  incurrat  casum  reservatum  suinmo  Pontifici.  Ita 
Benedictus  XIV,  Constit.  Sacramentum  Pcenitent,  apud  An- 
toine,  p.  418. 

For  which  reason  observe,  that  whatever  person,  either  by 
herself  or  another,  falsely  denounces  a  priest  as  a  seducer, 
incurs  a  case  reserved  for  the  Supreme  Pontiff.  Thus  Bene- 
dict XIV,  in  the  Constitution,  called  "Sacramentum  Pceui- 
tentiav''  in  Antoine,  p.  418. 

Benedictus  XIV,  in  Constit.  citata  numero  216,  reservavit 
sibi  et  successoribus  peccatum  falsas  denuntiationis  Confes- 
sarii sollicitantis  ad  turpiu.     Dens,  torn,  vi  p   303. 


Benedict  XIV,  in  the  Constitution,  cited  in  No.  216,  re- 
serves to  himself  and  his  successors  the  sin  of  falsely  de- 
nouncing a  Confessor  for  seducing  his  penitent  to  commit 
carnal  sin.     Dens.  vol.  6,  p.  303. 

AUoquium  pullre  est  occasio  proximo  illi  qui  ex  decern 
vicibus  bis  vel  ter  solet  cadere  in  peccatum  carnis  vel  in  de- 
lectationem  carnis  deliberatam.     lb.  vi.  185. 

Speaking  to  a  girl  is  a  proximate  occasion  (of  sin)  to  hini* 
who,  out  of  every  ten  times,  is  wont  to  fall  twice  or  thrice 
into  carnal  sin,  or  into  deliberate  carnal  delight.     lb.  vi  185. 

Freqnentatio  quotidiana  tabernse  aut  puellas  censetur  esse 
occasio  proxima  respectu  ejus,  qui  ex  ea  bis  vel  ter  inmense 
prolabitur  in  simile  peccatum  mortale.     Vol.  vi,  p.  175. 

Daily  frequenting  a  tavern  or  a  girl  is  considered  a  proxi- 
mate occasion  (of  sin)  in  respect  of  him,  who,  on  that  ac- 
count, falls  twice  or  thrice  a  month  into  like  mortal  sin. 
Vol.  vi,  p.  185. 

Idem  resolvit  P.  DuJardin,  p.  51,  de  administratione  quo- 
tidiana alicujus  officii  licet  honesti,  v.  g.  Medicii,  Confes- 
sari,  Mercatoris,  si  inde  quis  bis  terve  per  mensem  deliberate 
cadere  solent,  pag.  53,  concludit  Confessarium  obligari  ad 
deserendum  illud  ministerium.     lb.  vi,  185. 

P.  DuJardin  is  of  the  same  opinion  (p.  51)  respecting  the 
administration  of  any  office,  however  honest;  for  instance, 
of  a  physician,  a  confessor,  a  lawyer,  a  merchant,  if  any 
should  on  that  account  be  accustomed  to  fall  deliberately 
two  or  three  times  a  month;  and  in  page  53  he  concludes 
that  the  Confessor  is  bound  to  desert  that  ministry.  Vol.  vi, 
p.  185. 

Obj.  Confessarius  ille  occupatus  in  nrinisterio  audiendi 
confessiones  r.dsissimo  cadit  comparative  ad  vices,  quibus 
non  cadit;  ergo  miuisterium  audiendi  confessiones  respectu 
illius  non  est  occasis  proxima. 

Nego  cons,  quia  ille,  licet  non  comparative,  absolute  fre- 
quentur  cadit;  qui  enim  per  singulos  menses  committeret 
duo  rel  tria  injustae,  diceretur  absolute  frequentur  commit- 
tere  homiocidium,  ille  Confessarius  toties  accidit  animam 
suaui  ergo.     Dens,  torn,  vi,  p.  185. 


Obj.  That  Confessors  every  day  occupied  in  the  ministry 
of  hearing  confessions  falls  very  seldom  in  comparison  with 
the  times  he  does  not  fall;  therefore,  the  ministry  of  hearing 
confessions  is  not  with  respect  to  him  a  proximate  occasion 
(of  sin). 

Ans.  I  deny  the  consequence,  because  he,  though  not 
comparatively,  does,  however,  absolutely  fall  frequently,  for 
he  who  would  commit  two  or  three  unjust  homicides  every 
month  should  be  s-aid  absolutely  to  commit  homicide  fre- 
quently, so  often  does  that  Confessor  slay  his  own  soul- 
Dens,  v,  vi,  p.  185. 

de  jcstis  causis  permittendi  motus  sensualitatis. 

Justu  Causa  est  Auditus  Confej-sionum. 

Quanta  debet  esse  causu,  ob  quam  quis  se  possit  habere 
permissive  ad  motus  inordinatus,  sic  ut  illi  motus  non  cen- 
seantur  voiuntarii  nee  calpabiles? 

R.  Debet  esse  tanta  ut  cum  sus  effectu  bono  in  his  cir- 
cumstantiis  prsealent  istis  motibus  seu  effectui  malo,  juxta 
regulam.  N.  15  explicatuin.     Vol.  i,  p.  315. 

on  just  causes  fob  permitting  motions  of  sensuality. 

Hearing  of  Confession  is  Just  Cause. 

How  great  ought  to  be  the  cause  for  which  one  can  hold 
himself  permissively  with  regard  to  inordinate  motions,  so 
as  that  they  may  be  considered  neither  voluntary  nor  cul- 

Ans.  It  ought  to  be  so  great  as  to  prevail  with  its  good 
effect  in  its  circumstances,  over  those  motions  or  the  bad 
effect,  according  to  the  rule  explained  in  No.  15,  vol.  i 
p.  315. 

Hujusmodi  justae  causa?  sunt  auditis  confessionum,  lectio- 
casuum  conscientas  pro  Confessario,  servitum  necessarium 
rel  utile  PrEestitum  infirmo.     Vol.  i,  p.  315. 

Just  causes  of  this  sort  are  the  hearing  of  confessions,  the 
reading  of  cases  of  consciencs  drawn  up  for  a  Confessor, 
necessary  or  useful  attendance  on  an  invalid.     Vol.  i,  p   315. 


Jaeta  causa  facere  potest,  ut  opus  aliquod,  ex  quo  motus 
oriuntur,  non  tan  tam  lidte  incoetur,  sed  etiam  licite  con- 
tinuetur;  et  ita  Confessarius  ex  auditione  Confessionis  eos 
percipiens,  non  ideo  ab  auditione  abstiuere,  debet,  sed  jus- 
tacse  habet  perseverandi  rationem,  modo  tamen  ipsi  motus 
illi  semper  displiceant,  nee  inde  oriatur  proximum  periculum 
cousensas.     Dens,  torn,  i,  p.  315. 

The  effect  of  a  just  cause  is  such  that  anything  from 
which  motions  arise,  may  be  not  only  lawfully  begun,  but 
also  lawfully  continued,  and  so  the  Coufessor  receiving  those 
motions  from  the  hearing  of  confessions  ought  not  on  that 
account  to  abstain  from  hearing  them,  but  has  a  just  cause 
for  persevering,  providing,  however,  that  they  always  dis- 
please him,  and  there  arise  not  therefrom  the  proximate 
danger  of  consent.     Dens,  v.  i,  p.  315. 

In  omni  peccato  carnali  circumstantia  conjugii  sit  experi- 
menda  in  confessione.      Vol.  vii,  p.  167. 

In  every  carnal  sin,  let  the  circumstance  of  marriage  be 
expressed  in  confession. 

An  aliquando  interrogandi  sunt  conjugali  in  confessione 
circa  negotionem  debiti? 

R.  Affirmative  draasertim  mulieres,  quae  ex  ignorantia  rel 
prae  pudore  peccatum  istud  quandoque  reticent;  verum  non 
ex  abrupto,  sed  prudenter  est  interrogatio  instituenda  v.  g. 
an  cum  marito  rixatas  sint,  quae  hujusmodi  rixarum  causa; 
num  protu  talem  occasionem  maritis  debitum  negarint; 
quod  si  se  deliquisse  fateantur,  caste  interrogari  debent,  an 
nil  secutum  fuerit  continentiae  conjugali  coutrarium,  v.  g. 
pollutio,  etc.     Vol.  vii,  p.  167. 

Are  the  married  to  be  at  any  time  asked  in  confession  about 
denying  the  marriage  duty? 

Ans.    YES!  particularly  the  WOMEN,*  who  through  ig- 

*  Women. —The  following  passage  is  taken  from  the  Moral  Theology 
in  which  the  young  priests  are  lectured  in  Maynooth;  the  reader  will 
perceive  that  it  is  almost  word  for  word  the  same  as  selected  from 
Peter  Den's: 

Quaeres  1.    An  teneantur  coujuges  reddtre  debitum? 


norance  or  modesty  are  sometimes  silent  on  that  sin;  but 
the  question  is  not  to  be  put  abruptly,  but  to  be  framed 
prudently;  for  instance,  whether  they  have  quarreled  with 
their  husbands;  what  was  the  cause  of  the  quarrels;  whether 
they  did  upon  these  occasions  deny  their  husbands  the  mar- 

R.  Tenere  utramque  conjugem  sub  mortali  injustitae  peccato  com- 
parti  reddere  debitum,  dum  rel  expresse  rel  tacite  exigitur,  nisi  le- 
gitima  catsa  de  negandi  interveuerit.  Id  constat,  ex  S.  Pauls.  1  Cor- 
inth, vii. 

Dixi  autem  1.  Utramque  Conneugem  tebjt,  in  eo  eniru  pares  sunt 
ambo  con j ages,  ut  palet  ex  verbis  Apostoli. 

Dixi  eos  teneri  sub  peccato  mobtali,  quin  res  est  per  6e  gravis,  cum 
jnde  nascanturrixaeodia  dissensiones  parsaque  debito  fraudata  incon- 
tinentia periculo  exponatur,  quod  letbale  est  Hine  Parochus  aut  per 
se  in  Tribunali  Pcenitentiae  aut  saltern,  et  quidem,  aliquando  pruden- 
tius  prise  matris  ministerio,  adocere  debet  sponsas,  quid  in  hac  parte 
observandum  sit.   Cum  verro  mulieres  ejusmodi  peccata  in  confessione 
sacramentali  prse  pudore  ant  ignorantia  non  raro  reticeant  expedit  ali- 
quando de  iis  illas  interrogare,  sed  cante  et  prudentur,  non  ex  abrupto; 
v.  g.  ioquiri   potest  an  disidia  fuerint  inter  earn  et  conjugem,  quae 
eorum  causae  qui  effectus,  an  proptere  ruarito  denegaverit  quod  ex  con- 
jugii  legibus  ei  debetur.— [Maynooth  Class  Book,  Tract  de  Matrimo, 
p.  482.] 
Are  man  and  wife  bound  to  render  each  other  matrimonial  duty? 
Am.    Each  is  bound  under  a  mortal  sin  of  injustice  to  render  matri- 
monial duty  to  his  or  her  partner,  whilst  it  is  expressly  or  tacitly  re- 
quired, unless  there   should  occur  a  legitimate   reason  for  refusing. 
That  is  manifest  from  St.  Paul,  1  Corinth.,  chap.  vii. 

But  I  have  said  that  each  is  bound,  for  in  this  affair  both  man  and 
wife  are  equal,  as  is  clear  from  the  words  of  the  Apostle. 

I  have  said,  in  tiie  second  place,  that  they  are  bound  under  mobtal 
bin,  because  it  is  a  weighty  affair  in  itself,  since  it  the  active  cause  of 
quarrels,  hates,  dissensions,  and  since  the  party  defrauded  of  duty  is 
exposed  to  the  danger  of  incontinence,  which  is  a  deadly  sin ;  hence 
the  parish  priest,  either  himself  personally  in  the  Tribunal  of  Pen- 
ance (the  Confessional),  or  least  (and  sometimes  more  prudently)  by 
the  agency  of  a  pious  matron,  ought  to  inform  married  persons,  and 
pabticulablt  mabbied  women,  of  what  they  should  observe  with  re- 
pect  to  this  matter.  But  since  women  through  modesty  or  ignorance, 
not  unfrequentlv  conceal  sins  of  that  sort  in  sacramental  confession, 
it  is  expedient  sometimes  to  interrogate  them  regarding  those  sins, 
but  cautiously,  prudently,  not  abruptly ;  for  instance,  it  may  be  asked 


riage  duty;  but  if  they  acknowledge  they  did  upon  these  oc- 
casions deny  their  husbands  the  marriage  duty;  but  if  they 
acknowledge  they  have  transgressed,  they  ought  to  be  asked 
chastely,  whether  anything  followed  contrary  to  conju- 
gal continence,  viz:  POLLUTION,*  etc. 

Hine  uxor  se  accusans  in  confessione  quod  negaverit  ad- 
bitum  interrogatur,  un  maritus  ex  pleno  rigore  juris  sui  id 
petiverit;  idque  colligetur,  ex  eo,  quod  petiverit  intanter, 
quod  graviter  fuerit  offensus,  quod,  quod  aversiones  rel  alia 
mala  sint  secuta,  de  quibus  etiam  se  accusare  debet,  nuia 
f uit  eorem  causa;  conti  a  si  confiteatur  rixas  rel  aversiones 
adversus  maritum  interrogari  potest;  an  debitum  negaverit? 
Dens,  vii,  p.  168. 

Hence  let  the  wife,  accusing  herself  in  confession  of  hav- 
iug  denied  the  marriage  duty,  be  asked  whether  the  hus- 
band demanded  it  with  the  full  rigor  of  his  light;  and  that 
shall  be  inferred  from  his  having  demanded  it  instantly, 
from  his  having  been  grievously  offended,  or  from  aversions 
or  any  other  evils  haviug  followed  of  which  she  ought  also 
to  accuse  herself,  because  she  was  the  cause  of  them;  on 
the  other  haud,  if  she  confess  that  there  exist  quarrels  and 
aversions  between  her  and  her  husband,  she  can  be  asked 
whether  she  has  denied  the  marriage  duty.     Dens,  vii,  p.  168. 

whether  there  have  been  any  dissension  between  her  and  her  husband; 
what  was  the  cause  and  what  the  effect  of  them— whether  she  has  on 
that  account  denied  to  her  husband  what  is  due  to  him  by  the  laws  of 
marriage.— [Maynooth  Class  Book,  p.  482.] 

Notatur,  quod  pollutio  in  mulieribus  quando  que  pessit  perfici  ita  nt 
semen  non  effluat  extra  membrum  genitale ;  indicium  istius  allegat 
Billuart,  si  scilliclt  mulier  sentiat  seminis  resolutionem  cum  magno 
voluptudis  sensu  qua  completa  passio  satiatur.    Dens,  torn,  iv,  p.  363; 

*  It  is  remarked  that  women  may  be  guilty  of  perfect  pollution  even 
without  a  flow  of  their  semen  to  the  outside  of  the  genital  member 
(the  passage),  of  which  Billuart  alleges  a  proof,  if,  for  instcnce,  the 
woman  feel  a  resolution  (loosening)  of  the  semen  with  a  great  sense 
of  pleasure,  which  being  completed,  hek  passion  is  satiated. 


Variis  niodis  peccari  potest  contra  bonum  prolis,  scilicet.* 
Io  pecant  viri,  qui   committat  peccatum.     Her  et  Onan 

quos,  quia  rein  banc  detestatem  fecerunt  interfecit  Dominus 

Genesis  38. 

Sin  can  in  various  modes  be  committed  against  tbe  good  of 

tbe  offspring.     1st,  tbe  men  sin  wbo  commit  tbe  sin  of  Her 

and  Onan,  whom  because  they  did  tbis  detectable  thing  the 

Lord  slew.     Genesis  xxxviii. 

2.  Pecant  uxores,  quae  potionibus  foetus  conceptionem 
impediunt,  ant  susceptum  visi  semen  ejoiunt,  rel  ejicere 
conantur.     Dens,  torn.  7,  p.  165. 

2.  The  wives  sin  wbo  prevent  the  conception  of  tbe 
foetus  with  potions  or  eject,  or  endeavor  to  eject,  the  seed 
received  from  the  man.     Dens,  v.  vii,  p.  165. 

Notent  hie  Confessarii,  quod  conjugati,  ne  proles  nimium 
multiplicentnr,  aliquando  committant  detestabilein  turpitu- 
dinem  Her  et  Onan,  circa  quod  peccatum  examinaudi  sunt. 
Dens,  torn.  l,p.  172. 

Here  let  tbe  Confessors  take  note,  that  the  married,  lest 
their  children  multiply  too  fast,  sometimes  commit  a  de- 
testable  turpitude  like  that  of  Her  and  Onan,  about  which 

sin  THEY  ABE  TO  BE  EXAMINED.       DeiW,  V.  vii,  p.  172. 

Ne  Cjnfessaviu3  haereat  iuers  in  circumstantiis  alicujus 
peccati  indagandis,  in  promptu  habeat  hunc  circumstan- 

Quis,  quid,  ubi,  quibus,  auxiliis,  cur,  quomodo,  qnando? 
Dens,  torn.  5,  p.  123. 

Lest  tbe  Confessor  should  indolently  hesitate  in  tracing 
out  the  circumstances  of  any  sin,  let  him  have  the  following 
versicle  of  circumstances  in  readiness: 

*Quid  est  borram  prolis? 

R.  Legitima  prolis  generatio  et  ejusdem  inveri  Dei  culta  educatio. 
Dens,  t.  7,  p.  16i. 

What  does  the  good  of  the  offspring  mean  ? 

Ans.  It  means  the  legitimate  generation  of  the  offspring,  and  the 
education  of  the  same  in  the  worship  of  the  true  God.  Dens,  v,  vii, 
p.  146. 


Who,  which,  where,  with,  why,  how,  when?  Dens,  v.  6, 
p.  123. 

An  Confessarius  protest  absolvere  sponsam  dug  cognoscit 
ex  solo  confessione  sponsi,  quon  sponsa  in  confessione  re- 
ticeat  fornicationem  habitam  cum  sponso? 

R.  Varsas  reperio  opiniones;  La  Croix,  lib.  G.  p.  n. 
1969,  existiinat  sponsam  non  esse  absolvendam,  sed  dissim- 
alanter  dicendum;  Miseriatur  tui,  etc.,  ita  ut  ipsa  ignoret 
sibi  abslutisnem  negari. 

Can  a  Confessor  absolve  a  young  woman  going  to  be  mar- 
ried, whilst  he  knows  solely  from  the  confession  of  the  be- 
trothed husband  that  she  does  not  disclose  in  her  confes- 
sion the  fornication  she  has  been  guilty  of  with  her  be- 

Ans.  I  find  various  opinions:  LaCroix  thinks  that  she 
ought  not  to  be  absolved;  but  that  the  Confessor  should 
dissemble,  and  Miseriatur,  tui,  etc.,  so  that  she  may  not 
know  that  absolution  has  been  denied  her. 

Prudentes  Confessarii  solent  et  statuunt  regulariter  in- 
quirere  ab  omnibus  sponsis,  utrum  occasione  futuii  matri- 
monii occurrint  cogitationes  quiedam  inhonesta?  Utrum 
permisciunt  oscula,  et  alias  majores  libeitates,  ad,  invicem 
exeo,  quad  forte  putaverint  jum  sibi  plnra  licere? 

Prudent  Confessors  are  wont  and  lay  it  down  regularly  to 
ask  from  all  young  women  going  to  be  married,  whether 
from  occasion  of  their  approaching  marriage  there  occurred 
to  them  any  improper  thoughts?  Whether  they  permitted 
kisses  and  other  greater  alternate  liberties,  because  perhaps 
they  thought  greater  freedoms  would  soon  be  allowed  them? 

Cum  verecundia  solent  magis  corripere  sponsum,  ut  sponsa 
postea  confidentius  exponat,  quod  novit  jam  esse  notum 

And  since  the  young  woman  is  more  under  the  influence 
of  modesty,  we  are  wont  for  that  reason  to  hear  the  be- 
trothed husband's  confession  first,  that  she  may  afterwards 
more  confidently  reveal  to  the  Confessor  what  she  knows  to 
be  known  to  him. 


Addunt  aliqui,  sponsani  qui  prius  confitetur,  posse,  induci; 
ut  dicat  sponsae,  se  peccatum  illud  aperte  esse  confessum. 
Post  confessiouem  sponsae  id  non  licet  ainpliue.  Dens,  torn. 
6  pp.  239-40. 

Some  divines  add  that  the  betrothed  husband  who  makes 
his  confession  first,  can  be  induced  to  tell  her  that  has  openly 
confessed  that  sin.  After  the  young  woman's  confession 
that  would  be  no  longer  in  the  Confessor's  power.  Bens,  v. 
6,  pp.  289-40. 

An  licita  est  delectatio  morosa  de  opere  jure  naturae  pro- 
hibitio,  sed  sine  culpe  formuli  hie  et  nuc  posito,  v.  g.  delec- 
tatio de  pollutione  nocturno  involuntaria? 

R.  Neg.  quia  objectum  delectationis  est  intrinsecus  ma- 
lum, adeoque  deliberate  delectatio  de  ea  est  mala.  Vol.  I, 
p.  326. 

Is  morose  delight  allowed  on  a  thing  prohibited  by  the 
law  of  nature,  but  here  and  now  having  taken  place  without 
a  formal  fault,  for  instance,  delight  on  nocturnal  involuntary 

Ans.  No;  because  the  object  of  the  delight  is  intrin- 
sically bad,  and  therefore  deliberate  delight  respecting  it  is 
also  bad. 

Multi  tamen,  ut  Salmauticenses,  Vasquez,  Billuart,  An- 
toine,  etc.,  putant  quod  licet  illicitum  sit  delectari  de  homi- 
cidio,  ebrietate,  etc.,  involuntarie  commissis,  illicitum  tamen 
non  sit,  obfinem  conum  de  pollutione  mere  naturali  et  in- 
voluntaria delectari;  rel  affectu  simplici  et  inefficaci  earn  de- 

Hujus  sententiae  etiam  est  S.  Antonius,  parte  2,  tit.  6, 
cap,  5. 

Many,  however,  as  Salmauticenses,  Vasquez,  Billuart,  An- 
toine,  etc.,  think  that,  although  it  is  unlawful  to  delight  on 
homicide,  drunkenness,  etc.,  involuntarily  committed,,  it  is 
not  unlawful,  however,  on  account  of  the  good  end,  to  de- 
light on  merely  natural  and  involuntary  pollution  or  to  de- 
sire it  with  a  simple  and  inefficacious  affection. 


Of  this  opinion  also  is  Saint  Anthony,  part  2,  tit.  6, 
chap.  5. 

Decitur  "  affectu  simplici  et  inefficaci;"  quia  si  desidere- 
tur  efflcacita,  ita  ut  ex  desiderio  pollutis  causetur,  rel  media 
ut  eveniat,  adhibeantur,  certum  est  juxta  onines  quod  pol- 
lutis mere  naturalis  et  involuntaria  nullo  jure  prohibeatur; 
cum  sit  effectus  mere  naturalis  seu  mera  naturae  evacuatio, 
ut  sudor,  saliva,  etc.,  ac  proindene  quidem  materialter  seu 
objective,  mala,  unde  illam  ut  talem  inefflcacdter  velle  non 
est  peccatum.     Dens,  i,  pp.  826-7. 

They  say  "with  a  simple  and  efficacious  affection,"  be- 
cause if  it  be  desired  efficaciously  so  as  that  pollution  be 
caused  by  the  desire  or  means  employed  that  it  may  happen, 
it  is  certain  according  to  all  a  mortal  sin.  The  reason  of 
these  authors  is,  that  pollution  merely  natural  and  involun- 
tary is  prohibited  by  no  law;  since  it  is  merely  a  natural 
effect,  or  a  mere  evacuation  of  nature,  like  sweat,  saliva, 
etc.,  and,  therefore,  it  is  by  no  means  materially  or  objec- 
tively bad;  whence  it  is  not  a  sin  to  wish  for  it  ineffica- 
ciously  as  such.     Dens,  v.  i,  p>p.  326-7. 

Quid  est  morosa  delectatis? 

R.  Est  volunturia  complacentia  circa  cbjectum  illicitum 
absue  voluntate  implendo  seu  exeqnendo  opus.  Vol.  7,  pp. 

What  is  morose  delight? 

Ans.  It  is  a  voluntary  complacence  about  an  illicit  object 
without  a  wish  of  performing  or  executing  the  work. 

Vocatur  "morosa"  non  a  mora  temporie,  quo  durat;  nam 
unico  instanti  perfici  potest;  sed  a  mora  rationis,  quae  de- 
lectationem  hanc  postquam  earn  advertit,  repellere  negligit; 
et  sic  ratio  est  in  mora  fungendi  sno  officio.  Potest  etiam 
dici  morosa  quia  ratio  ei  immoderatna  ab  que  voluntate  pro- 
cendi  ad  ipsum  opus.     J,  318-19. 

It  is  called  "morose,"  not  from  the  delay  (mo'-a)  of  time 
during  which  it  lasts,  for  it  may  be  complete  in  an  instant, 
but  from  the  delay  of  reason,  which  neglects  to  repel  this 
delight  after  it  has  perceived  it;  and  thus  i  eason  delays  in 


discharging  its  own  office.  It  can  also  be  called  "morose," 
because  reason  dwells  on  it  without  a  wish  of  proceeding  to 
the  work  itself. 

In  qua  materia  hace  delectatio  locum  habet? 

R.  Quamvis  delectatio  morosa  frequentius  contingat  circa 
venera,  locum  famen  habere  potest  in  quacumque  materia, 
ut  cica  furtum,  pugnam,  vindictam,  etc.     Dens,  t.  i,  p.  319. 

In  what  manner  does  this  delight  take  place? 

Ans.    Although  morose  delight  more  frequently  happens 
about  venereous  matters,  however  it  can  take  place  in  auy« 
matter  whatsoever,  as  about  theft,  about  fighting,  about  re- 
venge, etc.     Dens,  vol.  i,  p.  319. 

An  persona  conjugata  peccat  delectando  veneree  de  copula 
vel  tactibus  cum  comparte  habitis  ant  habendis,  si  compars  sit 
absens  tempore  delectationis  infirma,  etc.,  adeo  ut  copula 
hie  et  nunc  sit  impossibillis? 

R.  Si  delectando  se  exponat  periculo  pollutionis,  certo  pe- 
cat  mortaliter,  contra  castitatem  et  etiam  contra  justitiam .  S  i 
vero  absit  periculum  pollutionis,  Sanchez,  Sylvius,  Steyasrt, 
et  Daelman,  earn  a  mortali  libelant,  quia  houestas  status 
matrimorjalis  videtur  talem  delectationem  a  mortali  excusare. 
Alii  tamen  probabilius  similem  delectationem  consent  mor- 
tulem  ut  Navarrus,  Billuart,  Collet,  Antoine,  etc.  Bens,  torn, 
i,  p.  331. 

Does  a  married  person  sin  in  delighting  venereously  on 
copulation  or  on  touches,  which  she  has  had  or  is  to  have, 
if  at  the  time  of  the  delight  her  partner  be  absent  or  infirm, 
•tc,  so  as  that  copulation  be  here  and  now  impossible? 

Ans.  If  in  delighting  she  expose  herself  to  the  danger  of 
pollution,  she  certainly  sins  mortally  against  chastity,  and 
also  against  justice.  But  if  there  be  no  danger  of  pollution, 
Sanchez,  Sylvius,  Steyart  and  Daelman  free  her  from  mor- 
tal sin,  because  the  honesty  of  the  matrimonial  state  seems 
to  excuse  such  delight  from  mortal  sin.  Others,  however, 
as  Navarrus,  Billuart,  Collet  and  Antoine,  etc.,  think  with 
more  probability,  that  such  delight  is  a  mortal  sin.  Dens,  v 
i,  p.  331. 


An  quis  piam  voto  castitatis  obstrictus  faeit  contra  suum 
votum,  si  aliis  personis  liberis  sit  causa  libidinis,  v.  g.  si  con- 
sulat  ut  illi  inter  se  fornicentur? 

R.  Peccat  peccato  scandali,  et  fit  reus  fornicationis,  ali- 
orum;  verumtarnen  non  videtur  violare  votum  proprium 
mere  ob  fornicationem  aliorum,  si  absit  complacentur  pro- 
pria, quia  non  vovit  servare  castitatem  alieuam,  sed  pro- 
priam,  sicuti  conjugatus  id  cousulens  non  peccat  contra 
fidem  matrimonii  sui.     Vol.  iv,  p.  360. 

Does  any  one  bound  by  a  vow  of  chastity  act  against  his 
vow  if  he  be  the  cause  of  lechery  to  others,  who  are  free 
from  such  vows;  for  instance,  if  he  advise  others  to  commit 
fornication  with  one  another? 

Ans.  He  is  guilty  of  the  sin  of  scandal,  and  stands  ar- 
raigned of  their  fornication;  however,  he  does  not  seem  to 
violate  his  own  vow  merely  on  account  of  the  fornication  of 
others,  if  he  feels  no  complacency  himself;  because  he  has 
made  no  vow  to  preserve  the  chastity  of  others  but  his  own, 
just  as  a  married  man  advising  it  does  not  sin  against  the 
faith  of  his  matrimony.     Vol.  iv,  p.  360. 

Obj.  Vovens  castitatem  vovet  non  co-operari  aut  consen- 
tire  alii  peccato  contra  castitatem. 

R.     Id  negatnr.     Dens,  torn.  4,  p.  360. 

Obj.  He  that  makes  a  vow  of  chastity  vows  not  to  co- 
operate with  or  consent  to  any  sin  against  chastity. 

Ans.     That  is  denied.     Dens,  v.  iv,  p.  360. 

Quantum  est  peccatum  exercere  actum  conjngalem  ob  so- 
lam  voluptatem? 

R.  Cum  S.  Aug.  et  S.  Thorn.  Supp.  p.  49  a.  6,  in  corp 
esse  solumrnodo  ex  natura  sua  veniale;  quia  haeretur,  ut 
snpponitur,  iu  tra  limites  legitimi  matrimoni;  potest  tamen 
esse  mortale  ratione  finis,  vel  aliarium  circumstantiarum ; 
puta  v.  g.  vir  ita  volnptate  captus  sit,  ut  accedens  ad  uxo- 
rum,  paratus  sit  ad  earn  accedere,  licet,  uxor  non  foret,  vel 
si  tempore  actus  conjugalis  affectum  et  delectationem  habeat 
erga  aliam,  cujus  etiam  qualitates  tunc  erunt  iu  confessione 
expriuienda,    puta   quod   sit   conjugate,   consanquiula,  ete., 


idque  prrecipue  est  cavendum  in  bigamis,  no  dnm  copnlatar 
conjugi  secuuda?,  afifectum  ponat  in  priori.     Vol.  vii,  p.  182. 

How  great  is  the  sin  to  exercise  the  conjugal  act  solely  for 

I  answer  with  St.  Augustiue  and  St.  Thomas  (Supp.  40, 
etc.),  that  it  is  only  venial  in  its  own  nature,  because  it  is 
fixed,  as  is  supposed,  within  the  limits  of  legitimate  matri- 
mony, however  it  may  be  a  mortal  siu  by  reason  of  the 
end,  or  other  circumstances;  suppose,  for  instance,  if  the 
man  were  so  seized  with  pleasure,  that  going  to  his  wife,  he 
were  ready  to  go  to  her,  though  she  were  not  his  wife,  or  if, 
at  the  time  of  the  conjugal  act,  he  have  his  affection  and  de- 
light towards  another,  whose  qualities  also  (i.  e.,  as  well  as 
the  foregoing  circumstances)  shall  then  (in  that  case)  be 
expressed  in  confession,  suppose  that  she  is  married,  that 
she  is  his  blood  relation,  etc.,  and  this  is  particularly  to  be 
guarded  against  in  those  who  are  married  a  second  time,  lest, 
while  he  is  copulating  with  his  second  wife,  he  may  fix  his 
affection  on  the  fiivt.      Vol.  vii,  p,  132. 

An  licet  actum  conjugalem  exercere  partial  ob  debitum 
finem  puta  generationem  prolis  et  partita  ob  delectationem? 

E.  Negative,  quia  tunc  finis  equidein  partialiter  est  in- 
ordinatu*,  cum  ex  parte  obediatur  libidini,  sicque  partialiter 
invertitur  ordo  a  Deo  et  natura  constitutus.  Dens,  t.  vii, 
p.  182. 

Is  it  lawful  to  exercise  the  conjugal  act  partly  for  the  due 
end,  namely,  the  generation  of  offspring,  and  partly  for  de- 

Ans.  No;  because  then,  indeed,  the  end  is  partially  in- 
ordinate, since  in  part  obedience  is  given  to  lust,  aud  thus 
the  order  appointed  by  God  and  by  nature  is  paitially  in- 
verted.    Dens,  v.  vii,  p.  182. 

An  licitnm  est  petere  debitum  conjugale  ex  solo  fine  vi- 
tandi  propriam  incontinentiam,  non  concurrente  fine  gen- 
erationis  prolis,  vel  redditionis  dsbili? 

E.  Pontius  cum  multis*  aliis  affirmat,  sed  melius  cum 
SS.  Augustino  et  Thomas  videtur  nrgatuni.     Vol.  vii,  p.  183. 


Is  it  lawful  to  ask  conjugal  duty  solely  with  the  end  or 
view  of  avoiding;  incontinence  in  one's  self,  and  without  the 
concurring  end  of  generating  offspring  or  of  rendering  duty? 

Ans.  Pontius  and  many  others  say  Yes;  but  it  seems  bet- 
ter to  say  No,  with  St.  Augustine  and  St.  Thomas.  Vol.  vii, 
p.  183. 

Conjugatis  proponi  potest:  an  pacifice  vivient?  An  ho- 
nesto  modo  utantur  mntrimonia?  An  periculo  pollutionis 
sese  exposerint?     An  proles  Christiane  educent? 

To  the  married  it  can  be  proposed:  Whether  they  live 
peaceably?  Whether  they  enjoy  matrimony  in  an  honest 
way?  Whether  they  have  exposed  themselves  to  the  danger 
of  pollution?  Whether  they  bring  up  their  children  like 

Circa  qure  specialiter  examinari  possunt  adolescentes  seta- 
tis  circiter  viginiti  annorum,  sati  vegeti  et  mundani,  vel  po- 
tui  dediti  ? 

R.  Circa  peccata  luxuria3  primo  per  generales  interroga- 
tiones  et  a  longinqus:  v.  g.  an  pcenitens  frequentet  personas 
alterius  sexus?  Si  concedat;  an  sint  dicta  quasd am  verba 
inhonesta?  Quid  secutum?  etc.  Si  negat,  potest  inquiri: 
an  aliqunndo  vexetur  inhonestis  cogitationibus  vel  somiuiis? 
Si  affirmet,  ad  interrogationes  ulterioris  progedi  apostet.  Vol. 
vii,  p.  134. 

About  what  can  young  men  be  specially  examined  at  the 
age  of  about  twenty  years,  sufficiently  vigorous  and  like 
many  men  of  the  world,  or  given  to  drink? 

Ans.  About  the  sins  of  luxury,  first  by  general  questions 
and  from  afar;  for  example,  whether  the  penitent  frequents 
persons  of  the  other  sex?  If  he  allows  that  he  does,  whether 
any  improper  words  were  said?  What  followed?  etc.  If  he 
answer  in  the  negative,  it  can  be  asked,  whether  Le  is  at  any 
time  tormented  with  improper  thoughts  or  dreams?  If  he 
says  Yes,  it  is  fit  to  proceed  to  other  questions. 

Eadem  prudentise  forma  observabitur  circa  adolescentulam 
vel  mulierem  comptam.     Dens.  t.  6,  p.  134. 

The  same  form  of  prudence  shall  be  observed  about  a 
young  girl  or  a  woman  vainly  decked.     Dens.  v.  6,  p.  131. 



Cerium  est,  conjuges  inter  se  peccari  posse,  etiam  graviter 
virtutem  castitatis,  sive  continenliee,  ratione  quarundam  cir- 
cumstantiarum;  in  particulari  antem  definire,  quas  sint  mor- 
tales,  quae  solum  veniales,  per  obscurum  est,  nee  eadem  om- 
nium sententia;  ut  vel  ideo  sollicite  persuadendum  sit  con- 
jugatis,  ut  recordentur  se  esse  fillios  sanctorum  quos  decet 
in  sanctitale  conjugali  filius  procreare.  Quidum  auctores 
circumstantius  circa  actum  conjugalem  praecipue  observan- 
das,  exprimunt  his  versibns.     Vol.  vii,  p.  186. 


It  is  certain  that  man  and  wife  can  sin  grievously  against 
the  virtue  of  chastity  or  continence,  with  regard  to  certain 
circumstances  relating  to  the  use  of  their  bodies;  but  to  de- 
fine particularly  what  are  mortal,  what  only  venial,  is  a 
matter  of  very  great  difficulty,  nor  are  all  writers  of  one 
opinion  on  the  subject;  so  that,  even  on  that  account,  the 
married  ought  to  be  anxiously  advised  to  recollect  that  they 
are  the  children  of  the  saints,  and  should  therefore  beget 
ohildren  in  conjugal  sanctity.  The  circumstances  which  are 
chiefly  to  be  observed  in  the  performance  of  the  conjugal 
act,  some  authors  express  in  the  following  verses  (  Vol.  vii, 
p.  186): 

'  Sit  modus,  et  finis,  sine  damno  solve,  cohasre. 
Sit  locus  et  tempus,  tactus,  nee  spernito  votum." 

[These  lines  are  so  extremely  obscene  that  we  think  it  best 
not  to  give  them  in  English.] 

Ergo  debet  servari  modus,  sive  situs,  quia  dupliciter  in- 
vertitur.  Io  si  non  servetur  defitum  vas,  sed  copula,  habe- 
atur  in  vase,  sed  copula,  habeatur  in  vase  praepostero,  vel 
quocumque  ali  non  naturali;  quod  semper  mortale  est  spec- 


tans  ad  sodomiam  minorem,  seu  hnperfectam,  idque  tenen- 
dum contra,  quosdam  laxitas,  sive  copula  ibi  consummetur 
tive  tantum  in  cboetur  consumniimda  in  vase  naturali.  Vol. 
vii,  p.  186. 

Modus  sive  invertitur  ut  servetor  debitum  vas  ad  copulam 
natura  ordinatum,  v.  g.,  si  fiat  accendo  praepostero,  a  latere, 
stando,  vel  si  vor  sit  succumbus.  Modus  is  mortalis  est  si 
hide  suboriatur  periculum  pollutionis  respectu  alterutrius 
quando  periculum;  ne  semen  perdatur,  pront  saape  accidit, 
dum  actus  exercetur  stando  sedendo,  aut  viro  succumbente; 
si  absit  et  sufficienter  pjtaecaveatur  istud  periculum,  ex 
communi  sententia  id  non  est  mortale;  est  que  generatim 
modus  ille  sine  causa  taliles  corundi  graviter  a  Confessaris 
reprehendendus  si  tamen  ob  justain  rationem  situm  natu- 
ralem  conjuges  immuteut,  secludaturque  dictum  periculum 
nullam  est  peccatum,  ut  dictum  est  in  numero  48.  Vol.  vii, 
p.  186. 

An  uxor  possit  se  tactibus  exituare  ad  seminationem,  si 
a  copula  conjugali  se  retraxerit,  maritus,  postquam  ipse 
semiuavit  sed  antequam  seniinaverit  uxor. 

E.  Plurimi  negant;  eo  quod,  cum  vir  se  retraxerit,  actus 
sit  completus,  adeoque  ilia  seminatis  mulieris  foret  peccatum 
pollutionis;  alii  vero  affirmant;  quia  ista  excitatio  spectat  ad 
actiis  conjugalis  complimentum  et  perfectionem;  excipeunt 
tamen  cosum,  ubi  periculem  et  perfectionem;  excipeunt  ta- 
men casum,  ubi  periculum  «st  ne  semen  ad  extra  profudatur. 
Vol.  vii,  p.  188. 

Hanc  posteriorem  sententiam  ad  exorbitantes  opiniones 
laxiorum  refert  Henricus  a  S.  Ignatio.     Tom   vii,  p.  188. 

Henricus,  from  St.  Ignatius,  refers  this  last  opinion  to  the 
exhorbitant  opinions  of  the  more  lax  divines.  Vol.  vii,  p. 



152.  Fellatores  vocat  Martialis  "  lingua  maritos  et  ore 
moechos."  (L.,  XI,  epigr,  61.]  Pessimatn  hoc  libidinis 
genus  mortale  esse  et  naturae  repugnare  liquet.  Rui  linguam 
mulieris  os  imittunt,  in  proximo  pollutionis  discriinine  ver- 
santur,  et  contra  naturam  voJuptatem  quaerere  connicuntur: 
quapropter  nequeunt  a  lethali  eximi  culpae,  uisi  obiter  fiav 
absque  venerea  delectatione.     T.  I.,  p.  1130. 


5  II.      DE  USU   CONJUGII. 

67.  Conjugii  usus,  modo  rationi  convenienti,  licitus  est, 
nam  ex  ipso  Conditoris  instituto  fit  ut  maris  et  femnes  con- 
junctions genus  propagetur  humanum.  "  Situs  naturalis 
est,  et  mulier  sit  succuba,  ut  vir  incubus;  hie  enim  modus 
aptior  est  effusione  seminis  virilis,  et  receptioni  in  vas  fe- 
mineum  ad  prolem  procreandam.  Situs  autem  innaturalis 
est  si  coitus  aliter  fiat,  nempe  sedendo,  stando,  de  latere,  vel 
prseposterc  more  pecudem,  vel  si  vir  sit  succubus,  et  mulier, 
incubus."    L.  vi,  n.  917. 

68.  Si  conjuges  inccepta  copula,  ex  mutus  consensa  co- 
hibeant  seminationem  absque  effusionis  periculo,  per  se  non 
est  peccatum  mortale.  ****** 

69.  * '  Si  vero  fcemina  jam  seminaverit,  vel  sit  in  proba- 
bili  periculo  seminandi,  non  poteni  quidem  vir  data  opera  a 
seminatione  se  retrahere.  sine  gravi  culpa,  quia  tunc  ipse 
est  causa,  ut  sement  uxoris  prodigatur."    L.  vi,  n.  918. 

70.  Si  vir  jam  seminaverit,  femina  retrahendo  se  a  semi- 
nando  plerisvue  videtur  peccare  lethaliter,  quia  juxta  plures 
utrumque  semen  ad  generationem  requiritur. 

73.     Peccat  mortaliter  vir    copulam    inchoando  in  vase 


debito  earn  consummet.  Ita  communias  et  verius  sentiunt 
theologi.  "Ratio  quia  ipse  bujusmodi  coitus  (etsi  absque 
seminatione)  est  vera  sodoraia,  quam-vis  non  consummata, 
sicut  ipsa  copula  in  vase  naturali  murieris  alienae  est  ver 
fornicata  licet  non  adsit  seminatio."  Virilia  perfricare  circa 
vas  praeposterum  uxoris  est  etiam  mortale;  "ratio  est  quia 
saltern  talis  tactus  non  potest  moraliter  fieri  sine  afftu  so- 
domitico."    L.  vi,  n.  616, 

79.  In  loco  sacro  copula  habenda  non  est,  extra  necessi- 
tatem,  quae  contigit  exercitu  in  ecclesia  diversante. 

81.  Coire  tamen  cum  praegnante  S.  Alphonso  videtur  culpa 
venialis,  "  nisi  adsit  periculum  incontinentiae  vel  alia  honesta 
casa."    S.  Alph.  i,  vi,  n.  924. 

92.  Non  debet  vir  jejuniis  nimiis  se  reddere  impotentem, 
nee  mulier  jejunando  fieri  nimis  deformis,  ades  ut  earn  vir 

95.  Si  actus  sit  venialiter  nialus  S.  Alpbonsus  sic  dis- 
tinguit:  "actus  est  illicitus  ex  parte  petentie,  puta  si  petat 
ob  voluptatem,  vel  alium  finem  leviter  malum,  vel  die  quo 
vult  Eucbaristian  accipere,  tunc  tenetur  reddere;  quia  cum 
actus  sit  per  se  bonestus,  tenetur  ex  juslitia  ad  reddendum, 
etiamsi  exigens  peccet  graviter  in  petendo,  ut  diximus. 
N.  944,  Dub.  1.  Si  vero  actus  est  venialiter  illicitus  ex 
parte  ipsius  actus,  copulae,  ut  si  petatur  situ  innaturali,  vel 
tempore  menstrui,  aut  puerperii  tunc  quando  adest  justa 
potest  quidem  reddere,  cum  quaelibet  justa  causa  excuset  a 
veniali.  Justa  autem  causa  erit,  v,  g.,  ne  incurrat  indigna- 
tionem  alterius,  sive  rancorem  illius  quodammodo  notabilem, 
et  non  possit  cum  commode  avertere.  ******* 
Dixi  potest  reddere,  sed  non  tenetur,  quia  licet  vinculum  jus- 
titiae  fortius  sit  vinculo  cbaritatis,  attamen  cum  actus,  sit 
tali  modo  per  se  illicitus,  alter  non  babet  jus  ad  ilium." 
L.  vi,  n.  946. 

96.  Si  bomo  extra  vas  seminaturus  noscatur,  utrum  uxor 
possit  eum  excipere  iuquiritur.     Equidem  constat  earn   non 


posse  id  consilii,  quam  detestandum,  sit,  probare;  sed  ex- 
cusant  earn  pluses,  eum  excipientum;  quia  copula  inchoata 
per  Caaterum  quoties  cutnque  possit  precibus  et  monitis  eum 
inducere  ut  coitum  integrum  habeat,  videtur  teneri;  nee 
facile  excusatur  si  ipsa  absque  gravi  causa  petat  debitum, 
quando  novit  eum  ita  rem  habiturnm,  nam  ex  caritate  ten- 
etur  impedire  peccatum  viri:  "Justam  autem  causam  habet 
petendi,  si  ipsa  esset  in  periculo,  incontineniae,  vel  si  deberet 
alias  privari  suo  jure  petendi  plusquem  semel,  vel  bis,  cum 
perpetus  scrupulo  an  ei  sit  satis  grave  incommodum,  vel  ne, 
nunc  se  continere."    L.  ui,  n.  947. 

97.  Non  tenetur  reddere  debitum  conjuji  gui  remisit  jus 
suam,  v.  g.,  castitatem  vovendo  ex  consensu  mutuo.  Quod 
so  ita  eo  senserit,  ut  non  cesserit  suo  juro,  tunc  instanter 
petenti  videtur  reddendum,  quam  per  se  debealur,  et  alter 
suo  jure  non  ceciderit  bono  voluntodis  proposito.  Amenti 
reddendum  non  est  debitum,  quam  dominii  usus  ratione  in- 
digeat.  Altamen  si  non  sit  omnino  mente  captus,  licet 
ei  petento  obtemperare  praesestim  ne  prodigatur  semen, 
quando  ex  cita  nullum  incommodum  grave  timendum  sit. 
Cum  muliere  ameute  non  licet  corie,  nisi  sterili,  noscatur, 
proli  enim  inferretur  damnum.  Peccaret  qui  conjuges 
amentes  conjungeret  ad  copulam,  quam  proles  carreret  ne- 
cessaria  educatione. 

98.  Non  tenetur  conjux  debitum  reddere  alteri  adulterii 
reo,  fides  enim  semel  fructa  alterum  obligatione  solvit,  ma- 
nente  tamen  conjugii  vinculo.  Igitur  si  de  delicto  constet 
vel  vehementia  sint  ejus  indicia  culpanda  non  est  uxor  quae 
renuit  subesse  murito. 

99.  Erbio  non  tenetur  conjux  morem  quere,  caret  enem 
usu  ratiouis,  qui  ad  exercendum  dominium  requiritur.  Quod 
si  non  adeo  ebrires  sit  ut  nequreat  rem  habere,  licet  utique 
obtemperan,  quamvis  vix  teneatur.  Ad  impiendum  dissidia 
rixas,  et  blasphemias  plerumque  oportet  pretenti  acquiescere: 
quod  si  contigat  effundi  extra  vas  semen,  id  ebrio  imputan- 
dum  erit. 


100.  Qui  ob  incestum  privatus  est  jurepeteudi  debiti,  ten- 
etur  nihilorainus  ad  reddendum;  nee  enim  alter  ob  ejus  cnl- 
pam  puniendas  est.  Qui  castitatem  vovit,  absque  conjugis 
consensu,  paniter  teuetur  reddere,  qua*nvis  nequeat  petere, 
nam  eon  potuit  conjugis  jus  afficere  suae  volentatis  proposito. 

101.  Conjuges  tenentur  ad  reddendum  debitum  cum  levi 
suo  incommodo  et  damno,  nam  conjugio  inendo,  se  obli- 
garunt  ad  ea  quae  huic  insunt.  Si  contingat  alterutrnm 
morbo  aliquo  laborare,  qui  contagiosus  non  sit,  non  debet 
alter  ejus  effugere  consortium,  nam  et  leproso  debitum  red- 
dendum est.  Quod  si  infectio  timenda  sit,  ex  medicorum 
judicio,  vel  si  conjux  sanus  vehementur  abhoreat  ab  alterius 
consortio,  execusandus  videtur,  impossibilium  enim  nulla  est 

103.  Uxor  quae  experta  est  se  non  posse  parere  absque 
vitae  periculo,  non  tenetur  reddere  debitum,  nam  cum  tanto 
sui  detrimento  nequit  obligari :  attamen  potest  reddere,  nam 
licet  illi  se  objicere  periculo  quod  ex  sui  conditione  oritur, 
prassertim  si  id  ad  vitandam  sui,  vel  conjugis  incontinentiam 
necessariam  sit.  Si  semper  pariat  filios  mortuos,  plures 
dicunt  earn  posse  reddere,  quamvis  non  teneatur,  nam 
praestet  infasites  esse,  etram  cum  peccato  originis,  quam  non 
esse,  et  per  accidens  eorum  mors  contigit,  quam  conjugii 
usus  per  se  licitus  sit.  Ego  distinquendum  preto.  Si  foetus 
mors  in  utero  contigat,  vel  alias,  absque  actu  cbirurgi  vitam 
tollentis,  uti  que  videtur  licere  uti  matrimonio,  etsi  praevi- 
deatur  eveutura:  sed  si  fcetam  forcipibus  tollendum  constei, 
dubitari  posset  utrum  liceat  conjugis  uti,  cum  tanto  prolis 
detrimento.  Equidem  optandum  ut  abstinerent  conjuges; 
sec  quam  incontinentiae  sit  periculum,  excusari  forsan  po- 
terunt,  chirurgorum  permitttentes  arbitrio,  quomodo  cum 
uxore  parturiente  agendum  sit.     T.  Hi,  p.  317. 

104.  Uxor  quae  in  usu  matrimonii  se  vertit,  ut  non  re- 
cipriet  semen,  vel  statim  post  illud  exceptum  surgit,  ut  ex- 
pellatur,  lethaliter,  peccat;  sed  opus  non  est  ut  din  resupina 
jaceat;  quam  matrix  brevi  semen  attrabat,  et  mox  arctissime 


clandatur.  Puell<E  vim  patenti  licet  se  vertere,  et  conari  ut 
non  accipiral  semen,  quod  injuria  ei  immittitur;  sed  excep- 
tum  non  licet  expellere,  quia  jam  possessionem  pacificam 
habet,  et  hand  absque  injuria  ejiceretur.     T.  in.  p,  317. 

105.  Conjuges  senes  plerumque  cocunt  absque  culpa,  licet 
contingat  semen  extra  vas  effundi,  id  enim  per  accidens  fit 
ex  infirruitate  naturae.  Quod  si  vires  adeo  sint  fractae  ut 
nulla  sit  seminandi  intra  vas  speo,  jam  nequeuut  conjugii 
uti.     T.  Hi,  p.  317. 

106.  Tactup,  aspectus,  et  verba  turpia  inter  conjuges, 
directa  ad  copulam,  permittuntur,  quia  veluti  media  sunt  ad 
finem  licitum  adhibita.  Hinc  licet  illis  se  invicem  ita  ex- 
citare  ut  copulam  facilius  perficiant.  Quae  antem  ad  copulam 
non  referuntor,  et  solius  voluptatis  causa  fiunt,  non  exce- 
dunt  culpam  venialem,  si  tactus  per  se  non  sit  valde  fcedus, 
et  si  non  adsit  periculum  pollutionis,  Equidem  status  con- 
jugalis  jure  censetur  haec  pleraque  quaodmmado  cohones- 
tare,  et  gravem  anferre  turpitudinem ;  secus  plurimis  scru- 
pulisque  foret  obnoxisus.  "  Et  hoc  "  inquit  S.  Alphonsus, 
"  etiamsi  copula  tunc  ipsis  esset  vetita  ob  morbum,  vel  esset 
impossibilis  ob  impotentiam  quae  snpervenisset,"  L.  vii, 
933.  Quod  si  quis  voto  castitatis  se  ligasset,  tunc  plane 
forent  ilia  omnia  mortalia.  Si  impedimentum  copulae  pro- 
veniat  ex  afnnitate  vel  cogatione  spirituali,  etiam  tunc  tac- 
tus hujusmodi  excusari  possunt  a  mortali,  quam  poena  legis 
sit  strictae  interpretationis.     T.iii,  pp.  317-18. 

107.  Quand  periculum  pollutionis  in  se,  vel  in  altero  prae- 
videtnr,  aiflficilisis  excusantur  tactas  husmodi  a  gravi  pec- 
cato,  praesertim  si  videantur  inchoata  quaedam  pollutio 
("prout  esset  digitum  morose  admovere  intra  vas  iemin- 
eum.")  S.  Alphonsi  judicum  damus.  "Puto  probabilus 
decendum,  quod  actus  turpes  inter  conjuges  cum  periculo 
pollutionis,  tarn  in  pretente  quam  in  reddente,  sunt  mor- 
talia, nisi  habeantur,  ut  conjuges  se  excitent  ad  copulam 
proximo  secuturam,  quia  cum  ipsi  ad  copulam  jus  habeant. 
habent  etiam  jus  ad  tales  actus,  tametro  pollutio  per  acci- 


dens  copulam  praeveniat.  Actus  vero  pudicos  etiam  censeo 
esse  mortalia,  is  fiant  cum  periculo  pollutionis  in  se,  vel  in 
altero,  casu  quo  habeantur  absolain  votuptatera,  vel  etiam 
ob  levem  causam :  secus  si  ob  causam  graveni,  puta  si  ali- 
quando  adsit  urgeno  causa  ostendendi  indicia  affectus  ad 
i'ovendum  muturem  amorem,  vel  ut  conjux  avertat  suspi- 
onem  ab  altero,  quod  ipse  sit  erga  aliam  personam  pro- 
peusus.  Probabiliter  dicuut  Sanchez,  Bosius  et  Escobar: 
"in  reddente,  tactus  etiam  impudicos,  nisi  sint  tales  ut 
videantur  inchoata  pollutio,  esse  licitos,  quamvis  adsit  per- 
iculum  pollutionis  in  alterutro,  quia  tunc  reddens  dat  ope- 
ram  rei  licitae,  ad  quam  obligatur  propter  jus  pretentis,  qui 
tamelsi  peccat,  non  tamen  jus  amittit,  cum  culpa  se  teneat 
ex  parte  peronae."  L.  vi,  n.  933.  Immittur  prudenda  in  os 
uxoris  etiam  obiter,  videtur  peccatum  mortale  "turn  quia  in 
hoc  actu  ob  calorem  oris  adest  proximum  periculum  pollu- 
tionis, turn  quia  haec  per  se  videtur  nova  species  luxunae 
contra  uaturam  (dicta  ab  aliquibus  irrumnatio) ."  (L.  vi,  n. 
935.)     Vol.  in,  p.  318. 

108.  Tactus  turpes  sui  ipsius,  conjuge  absente,  vix  pos- 
sunt  carere  periculo  proximo  pollutionis,  ideque  plerumque 
damnatur  peccati  mortalis.  "  Ratio,  turn  quia  conjux  non 
babet  jus  per  se  in  proprium  corpus,  sed  tantum  per  acci- 
dens  nempe  tantum,  ut  possit  se  dispousre  ad  copulam; 
unde  cum  copula  tunc  non  sit  possibilis;  tactus  cum  seipso 
omnino  ei  sunt  illiciti;  turn  quia  tactus  predendorum,  quando 
fiunt  morose,  et  cum  commotione  spirituum,  per  se  tendunt 
ad  pollutionem,  suntque  proxime  connexi  cum  ejus  peri- 
culo."    (Z.  vi,  n.  936.)     T.  Hi.  pp.  318-19. 

109.  Conjuge  absente,  delectatio  de  copula  cogitata  non 
caret  gravi  periculo.  "  Si  delectatio  habeatur  non  solum 
cum  commotioue  spirituum,  eed  etiam  cum  titilatione  seu 
voluptate  veneiae,  sentio  cum  Concina.  *  *  *  *  contra 
Sporer,  earn  non  posse  excusaai  a  mortali,  quia  talis  delec- 
tatio est  proxime  coujuncta  cum  periculo  pollutionis.  Secus 
vero  puto  dicendum,  si  absit  ilia  voluptuosa   titillatio  quia 


tunc  non  est  delectationi  proxime  adnexuni  periculnm  pol- 
lutionis,  etiamis  adsit  commotio  spirituum,  et  sic  revera 
sentit  Sanchez,  eum  ibi  non  excuset  delectationem  cum  vo- 
luptate  venera  sed  tantum  (ut  ait)  cumcommoti  ne  et  ultera- 
tione  paitium  absnue  pollutionis  pericuio.  At  quia  talis 
commotio  propinqua  est  ilia  titillationi  volnptuosa?,  ideo 
maxime  hortandi  sunt  conjuges,  nt  abstmeant  ab  hujusmodi 
delectatione  morasa."     L.  v,  n.  937.     Venia  sit  dictis. 


VOLUME  I,  PAGE  318. 

§  VII.      DE   LUXUKIA. 

92.  Ex  causa  autem  necessaria,  vel  utili,  rel  convenienti 
animae  aut  corpori,  si  pollutio  preventura  prae  videatur 
quam  quis  tamen  animo  a  versa. ur,  nulla  est  culpa,  nisi  adsit 
consensus  periculnm.  "Hinc  etiam  aliis  confessariis  mn- 
lierum,  ac  legere  tractatus  de  rebus  turpibus;  cbirengis  aspi- 
cere  ac  tangere  partes  feminae  aegrotantis,  ac  studere  rebus 
medicis:  licet  quoque  aliis  alloqui,  osculari,  ant  amplexari 
mulieris  juxta  morem  patriae  servire  in  balneis,  et  similia. 
(Hasc  pessime  detorsit  infelix  redux  ad  baeritico?.)  II.  Li- 
cet alicui,  qui  magnum  punritum  patitur  in  verendis,  ilium 
tactu  abigere,  etiamsi  pollutio  sequatur.  Cante  tamen  ab- 
tinendum  est,  si  puritus  non  sitvalde  molestus.  III.  Sic 
etiam  licet,  etiam  pioevisa  pollntione,  equitare  causa  utili- 
tatis.  IV.  Licet  decumbere  alixuo  situ  ad  commodius 
quiescendum.  V.  Cibos  calidos  aut  potus  moderate  sumere, 
et  honestus  choreas  ducre."     St.  Alphonsus,  1,  Hi,  n.  483. 

*  Inclytos  scriptor  DeMaistre  ce  conjugii  abusu  taec  notavii  quae 
ponderent  operet  qui  affectantes  morum  puri'ate  rnia  scrutandis  rebus 
matrimonii  abhorrent:  "  Si  nous  pouvions  aparcevoir  clairement  tout 
les  maux  qui  resultent  des  generations  desordonees,  et  des  innombra- 
bles  profanations  de  la  premiere  loi  du  monde,  nous  reculerious  d'hor. 
reur.  Voila  pourqui  la  seule  religion  vraie  est  aussi  la  scule  qui  sans 
pouvoir  tout  dire  a  1'homme,  sesoit  nanmoins  emparee  du  marriage  et 
l'ai  t  soumit  a  de  sainte  ordonnances."  Le  Compte  De^ilaittre,  Soirees 
de  Saint  Petersburg:  1  Entretien,  p.  55. 




87.  Interrogatus  confessarius  utrum  quis  apud  eum  con- 
fessus  fuerit,  potent  plorumque  respondere,  prout  res  se 
habet.  Quod  si  clam  accessrit,  ipsam  confessionem  celatam 
voluns,  putant  plures,  et  quidem  recte,  judice  St.  Alphonso, 
frangi  sigillum  si  accessus  ejus  a  confessario  dclaretur,  nam 
gravioris,  peccati  suspicionem  facile  injicil.  L.  vi,  n.  638. 
De  iis  antem  qua  confilendo  declarantur,  nihil  prorsus  di- 
cendum  est;  ea  enim  ignorare  causetur,  quam  nonisi  Dei 
vices  gerenti  innotescant.  "Homonon  adducitur  in  testi- 
monium, nisi  ut  homo.  Et  ideo  sine  lsesione  conscientse 
potest  jurare  se  nescire,  quod  scit  tantum  ut  Dens.  St. 
Thorn  Suppl.iii,p.  qu.,  XI  Art.  i  ad  in.  Igitur  simpliciter 
denegare  debet  se  eo  nosse;  quod  si  aliunde  noverit,  caven- 
dum  ne  quid  ceitius  ex  confessione  proferatur.